In Theravada Buddhism

AN ANALYTICAL STYDY OF ACTION (KAMMA) IN THERAVADA BUDDHISM

KULA VATI

A Thesis Submitted in Partial Fulfillment of The Requirements for Degree of Master of Arts (Buddhist Studies)

Graduate School Mahachulalongkornrajavidyalaya University C.E. 201 7 2

AN ANALYTICAL STYDY OF ACTION (KAMMA) IN THERAVADA BUDDHISM

KULA VATI

A Thesis Submitted in Partial Fulfillment of The Requirements for Degree of Master of Arts (Buddhist Studies)

Graduate School Mahachulalongkornrajavidyalaya University

C.E. 201 7

(Copyright of Mahachulalongkornrajavidyalaya University) i

Thesis Title: : The Way of Application of the Four Sublime States (Brahmavihàra) Doctrine in the Daily life of Nuns Researcher: : Thukhavati Degree: : Master of Arts (Buddhist Studies) Thesis Supervisory Committee : Dr. Poonsuk Masrungson, B.A. (Communica tion Arts), M.A. (Home Economics), Ph.D. (Buddhist Studies) : Asst.Prof. Dr.Sanu Mahatthanadull. B.A. (Advertising), M.A. (Buddhist Studies), Ph.D. (Buddhist Studies) Date of Graduation : March 10, 2018

Abstract

This is a qualitative research it consists of three objectives: (1) to study the problems and causes of nuns in practicing the four sublime states, (2) to study the concept of the four sublime states (Brahmavihara) in the Buddhist texts, and (3) to apply the way of application of the four sublime states doctrine in the daily life of nuns. The results show the problems of nuns to practice the four sublime states and causes that nuns make in practicing the four sublime states. the four Brahmavihàra are the most standard higher virtuous teachings of the Buddha which are conducive to attain Nibbàna and it has shown that a practical method of the four Brahmavihàra with appropriate processes. It has also given of their individual context in order to know their distinction and distinguished characters of the four Brahmavihàra. in order to make an ideal society by the solution of the problems, issues and conflicts, the people should follow the bright instances: the teaching, their ideal characters from the well-known people and from the Buddha's teachings.

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Acknowledgement

This Thesis is submitted to the International Buddhist Studies College (IBSC) at Mahachulalongkonravidyalaya University in partial fulfillment of the requirements for the Master’s Degree in Buddhist Studies. First of all, I would like to express my deepest gratitude to Most Venerable Prof. Dr. Phra Brahmapandit, Rector of Mahachulalongkonravidyalaya University, Venerable Assoc. Prof. Dr. Phramaha Hansa Dhammahaso, Director of the International Buddhist Studies College (IBSC) who administers the program.

The Asst. Prof. Lt. Dr. Banjob Bannaruji and the Charirman of my Master’s Degree Supervisory Committee, for his kind guidance and most helpful advice. I am highly grateful to the Asst. Prof. Dr. Sanu Mahatthanadull, a member of my Thesis Supervisory Committee, his care, encouragement, cooperation, useful informational advice. I would like to express my thanks to all of International Buddhist Studies College staffs of Mahachulalongkonravidyalaya University and my gratitude to Dr.VeluriyaNyannalankāra, the headmaster and lectures of Sitagu International Buddhist Academy, Mandalay.

Most especially, I would like to express my sincerest thanks, and deepest gratitude goes to my dearest parents, brothers, and my Dhamma teacher The Chief Incumbent of Mya Wa Ddy Nunnery Sayāgi Daw Paññãvati and Daw Rupasiñgí, all friends in Dhamma, who made all things possible and my donors, of their vital encouragement and support.

Kula Vati

List of Abbreviations

Sources:

A Aṅguttaranikāya Ap-a Apadāna-aṭṭhakathā As Atthasālinī (commentary to Dhs.) Dhp Dhammapada Dhp-a Dhammapada-aṭṭhakathā Dhs Dhammasaṅganī D Dīghanikāya Khu Khuddakanikāya Mil Milindapañha M Majjhimanikāya S Saṃyuttanikāya Vibh Vibhaṅga Vism Visuddhimagga

Other Abbreviations:

BD Buddhist Dictionary BPS Buddhist Publication Society EB Encyclopaedia of Buddhism Ibid ibiden /in the same book PTS Pali Text Society PED Pali-English Diction

List of Fiure and Table

Figure : 1 Kamma the Three Kind of Wisdom and Acinteyya 61 Table: 1 Sampatti and Vipatti 75

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Table of Contents Pages Approval i Abstract ii Acknowledgement iii List of Abbreviation iv List of Figure and Table vi Table of Contents vii Chapter: I - Introduction 1 1.1 Background and Significance of the Study 1 1.2 Objectives of Research 4 1.3 Statements of the Problems Desired to Know 4 1.4 Scope of the Research 4 1.5 Definition of Terms Used in the Research 5 1.6 Review of Related Literature and Research 5 1.7 Research Methodology 8 1.8 Advantages Expected to Obtain from the Research 8 Chapter: II- The Concept and Origin of Kamma in 9 Theravāda Buddhism

2.1 The Concept of Kamma 9

2.1.1 The Concept of Kamma in Early Buddhism and 12 Brahmanism 2.1.2 The Concept of Kamma in Jainism 15 viii

2.1.3 The Concept of Kamma According to Six Teachers 17

2.2 The Origin of the Teaching Kamma 20 2.2.1 The Original Story of Kamma Related Suttas 21 2.2.2 The Original story of Mahākammavibhanga Sutta 24 2.2.3 The Original story of Cūlakammavibhanga Sutta 27 2.2.4 The Original story of Kammanidāna Sutta 28 2.3 Concluding Remarks 30 Chapter: III- The Practical of Kamma in Theravāda 31 Buddhism

3.1 The Concept of Kamma in Theravāda Buddhism 31

3.1.1 Significance of Kamma 32 3.1.2 The meaning of Kamma 37 3.1.3 Types of Kamma 43 3.2 Practice of Kamma 51 3.2.1 Ten Wholesome Caurses of Action 51 3.2.2 Meritorious Deeds 52 3.2.3 Threefold Trainig 54 3.3 Concluding Remarks 55 Chapter IV An analysis on Kamma in Theravāda Buddhism 57 and Application on Kamma Result in Daily Life 57 4.1 Kamma as Niyāma

59 4.2 Kamma the Three Kind of Wisdom and Acinteyya 4.3 Case Studies about the Kamma 63 ix

4.3.1 The Story Queen Mallikā 65 4.3.2 The Story of Tayojana Vatthu 68 4.4 An Application on Kamma Result to Daily life 69 4.4.1 Kamma Result for the Monks 71 4.4.2 Kamma Result for the Nuns 72 4.4.3 Kamma Result for the Laity 73 4.5 The four Sampatti and Vipatti 73 4.6 Concluding Remarks 77 Chapter V Conclusion and Suggestion 78 5.1 Conclusions 78 5.2 Suggestion and Further Research 70 Bibliography 81 Bibliography of Research 84

Chapter I

Introduction

1.1 Background and Significance of the Problems

Kamma is a Pali word meaning action. In its general sense Kamma means all good and bad actions. It covers all kinds of intentional actions whether mental, verbal or physical- thought, words and deeds. Whatever you do with your limbs is physical action. Verbal action means the words that you utter. Mental action means the thoughts that occur in your mind. In its ultimate sense Kamma means all moral and immoral volition.1

The one that prompts these three actions is nothing but the mental concomitant, cetanā-cetasika that occurs in the mind of beings. Cetanā impels you to perform a certain deed because Cetanā is responsible for the completion of every Kamma action. Cetanā is commonly called Kamma. The Buddha says: Mental volition, O bhikkhus, is what I call Kamma. Having volition one acts by body, speech and thought.2

Only when one understands correctly the principle of Kamma and its effect, one shall possess the right understanding and right view. The right view is Sammādiṭṭhi. The right view leads to right thought, right speech, the right action, right livelihood and good morality. Paying no attention to Kamma and its effect; not understanding its and ignoring its leads to the wrong understanding the wrong view. Thus, a person who understands Kamma and its effect and the one who does not

1 Mehm Tin Mon, Kamma, The Real Creator, (Yangon, Myanmar, 2007), pp.115-117. 2 Ashin Janakabhivamsa, Abhidhamma in Daily life, Mahagandayone Monastery, Amarapura Writing and reparing the scriptures. Traslate by U Ko Lay (Faculty of Patipatti International Theravāda Buddhist Monastery, Myanmar ,1999), pp.108-109.

2 understand Kamma will be so different that they are wide apart like the earth and the sky. 3

So, there are inequalities and manifold destinies of human beings in the world. One is, for example, inferior and another superior. One perishes in infancy and another at the age of eighty or a hundred. One is sick and infirm, and another strong and healthy. One is beautiful another ugly. One brought up in luxury and another in misery. One is born a millionaire another misery. One is genius and another folly. 4

In the Cūlakammavibhaga Sutta, a young Brahmin named Subha approached the Buddha and asked fourteen questions in all, regarding the difference that exist among people thus; “ What is the reason, what is the cause, O Lord, that we find amongst mankind the short-lived (appāyukā) and the long-lived (dighāyukā), the diseased (bavhābādha) and the healthy (appābādhā), the ugly (duvaņņa) and the beautiful (vanņavanta), the powerless (appēsakkā) and the powerful (mahēsakkā), the poor (appabhogā) and the rich (mahabhogā), the low- born (nicakulinā) and the high-born (ucckulinā), the ignorant (duppannkā) and the wise (pannavantkā)? 5

Every action produces an effect and a cause comes first and effect afterwards, therefore, we speak of Kamma as 'the law of cause and effect'. For example, throwing a stone is an action. The stone strikes a glass window and breaks it. The break is the effect of the action of throwing, but it is not the end. The broken window is now the cause of further trouble. Some of one's money will have to go to replace it, and thus one is unable to save the money or to buy with it what one wants for some other purpose and the effect upon one is a feeling of disappointment.

3 Mehm Tin Mon, Kamma, The Real Creator, (Yangon, Myanmar 2007), pp. 116-117. 4 Nārada Mahā thera, Buddhism in a Nutshell, (Kandy, Sri lank Buddhist, Publication Society,1982), pp.14-15. 5Nyanamoli Thera, Translated from the pāli, Mijjhima Nikaya. Culakammavibhaņka Sutta: The shorter exposition of Kamma, (Somerville, Wisdom Publications,1995), pp.95-97.

This may make one irritable, and if one is not careful one may allow the irritability to become the cause of doing something else which is wrong and so on, there is not end to the result of action, no end to Kamma, so we should be very careful about our actions, so that their effect will be good. Therefore, it is necessary for us to do a good, helpful action that will return to us in good Kamma and make us strong enough to start a better Kamma.6

Thrown a stone is into a pond and watch the effect. There is a splash and a number of little rings appear round the place where it strikes. See how the rings grow wider and wider till they become too wide and too tiny for our eyes to follow. The little stone disturbs the water in the pond, but its work is not finished yet. When the tiny waves reach the edges of the pond, the water moves back till it pushes the stone that has disturbed it.7

The effects of our actions come back to us just as the waves do to the stone, and as long as we do our action with evil intention the now waves of effect come back to beat upon us and disturb us. If we are kind and keep ourselves peaceful, the returning waves of trouble will grow weaker and weaker till they die down, and our good kamma will come back to us in blessings. If we sow a mongo seed, for instance, a mango tree will come up and bear mangoes, and if we sow a chili seed, a chili plant will grow and produce chilies.8

Kamma give results in the various sphere, and the formless. For example, unwholesome Kamma give results in the four woeful state and

6 Nārada Mahā thera, Majjhima Nikāya Majjhimapaņņsa Ațțhakathā,( Somerville, Wisdom Publications,1995), pp.70-75. 7Ashin Janakabhivamsa, Abhidhamma in Daily life, Mahagandayone Monastery, Amarapura Writing and reparing the scriptures. Traslate by U Ko Lay ( Faculty of Patipatti International Theravāda Buddhist Monastery,Myanmar ,1999), pp. 5-7. 8 Pa Auk Tawya Sayādaw, The workings of Kamma, (Myanmar, 2009) ,pp. 251-259. 4 human beings and even in some celestial being.9 The word Kamma literally action or deed, but in the Buddha teaching it refers exclusively to volitional action. From a technical stand point, Kamma denoes wholesome or unwholesome volitional action, volition being the factor responsible for action.10

Therefore, Buddha said that beings are owners of their kamma. Kamma alone is their property; nothing else is Kamma is a very important subject in Buddhism.11

1.2 Objectives of the Research 1.2.1 To Study Concept and the Origin of Kamma in Theravāda Buddhism.

1.2.2 To Study Practical Kamma in Theravāda Buddhism.

2.1 3 To Analyze Kamma in Theravāda Buddhism and Apply Kamma Result in Daily life.

1.3 Statement of the problems desired to know 1.3.1 What is the Concept and the Origin of Kamma in Theravāda Buddhism? 1.3.2 What is the Practical Kamma in Theravāda Buddhism?

1.3.3 What is the analysis of Kamma in Theravāda Buddhism and what are the application Kamma Result in Daily life?

1.4 Scope of the research

The scope of the research is divided into two of scopes, namely;

9 Bhikkhu Bodhi, A Comaprehensive Manual of Abhidhamma the Abhidhammattha Sańgaha of Ācariya Anuruddha, (Buddhist Publication Society, Kandy Sri lanka, 2007), pp. 105-109. 10 Mehm Tin Mon, Kamma, The Real Creator, (Yangon, 2007), pp.151- 155. 11Nārada Mahā thera, Buddhism in a Nutshell, (Buddhist publication Society,Kandy, Sri lanka,1982), pp. 13-14. 5

1.4.1 Scope of source of Data

The researcher focuses on studying the primitive teaching on Kamma in Theravāra Buddhism that appeared in the primary source, the early Theravāda Pāli Cannon, Commentaries and sub Commentaries and other authoritative secondary sources related to this research. Moreover, as well as secondary sources of Buddhist text books.

1.4.2 Scope of Content The scope of the research is to study the concept of Kamma (Action), when citta and cetasikas as a group perform a Wholesome Action such as giving (dāna) or observance of percepts (sîla) or practicing meditation (bhāvanā), or an Unwholesome Action such as killing (pānātipātā), cetanā among them is the most potent and the most energetic.

Therefore, only the potential of cetanā remains in the mental continuum of a being. So, when we try to find out the one that is truly responsible for the act, our verdict will fall on the cetanā as such. This is why the Buddha, assigning the responsibility on cetanā, said; "Cetanāham bhikkhave kammam vadāmi Bhikkhus, I declare cetanā to be kamma".

1.5 Definition of Terms Used in the Thesis

1.5.1 Kamma means action that appears in the Pali Canon especially in Theravāda Buddhism as well as later texts.

1.6. Review of Related Literature and Research works 6

1.6.1 Ashin Janakabhivamsa, Abhidhamma in Daily life, Mahagandayone Monastery, (Tra) by U Ko Lay (professor) Patipatti International Theravada Buddhist Monastery,Myanmar ,1999.12

In this book, the author offers the information for Cetana is responsible for the completion of Kamma (action) Cetana is commonly called Kamma. So,the Buddha said; "Cetanaham bhikkhave kammam vadami=Bhikkhus, I declare cetana to be kamma". Therefore, when Cetanā is forceful, kamma is strong; when the Cetanā is feeble, kamma is weak.I have found this thesis proposal is very helpful to my research work. 1.6.2 Ashin Silanandabhivamsa,Volition An Introduction to the law of kamma, Dhammananda Vihāra Monastery, Theravada Buddhist Society of America.197.13 In this book, the auther mentions about Kamma (action) give by well-known all human beings, Kamma give results in the various sphere, and the formless.For example, unwholesome kamma give results in the four woeful state and human beings and even in some celestial being, by reading this book. 1.6.3 Bhikkhu Bodhi, A Comaprehensive Manual of Abhidhamma the Abhidhammattha Sańgaha of Ācariya Anuruddha, (Buddhist Publication Society, Kandy Sri lanka,2007.14

In this book, the author mentions about Kamma (action) given by well-known Buddhist, the word kamma literally action or deed, from a technical stand point, Kamma denotes wholesome or unwholesome

12 Ashin Janakabhivamsa, Abhidhamma in Daily life, Mahagandayone Monastery, Amarapura Writing and reparing the scriptures, (Faculty of Patipatti International Theravāda Buddhist Monastery, Myanmar ,1999), pp. 122-123. 13 Ashin Silanandabhivamsa,Volition An Introduction to the law of kamma, (Dhammananda Vihāra Monastery, Theravāda Buddhist Society of America.1979), pp. 33-34. 14 Bhikkhu Bodhi, A Comaprehensive Manual of Abhidhamma the Abhidhammattha Sańgaha of Ācariya Anuruddha, (Buddhist Publication Society, Kandy Sri lanka,2007), p. 200. 7 volitional action, volition being the factor responsible for action. Thus the Buddha declares: “It is volition, monks, that I call Kamma.

1.6.4 Dr. Mehm Tin Mon, Kamma-The Real Creator, (professor) Yangon, 2007.15

In this book by reading book my intention is to point out the good and bad action that done by oneself and to refrain from all evils and to do what is good and finally to purify the mind for one’s welfare as well as for others. I have found this thesis proposal is very helpful to my research work.

1.6.5 Nārada Mahā thera, Buddhism in a Nutshell, Buddhist publication Society, Kandy, Sri lanka,1982.16 In this book, the author offers the information from the law of kamma, we can infer about a person's past lives. Buddha said that beings are owners of their kamma. Kamma alone is their property; nothing else is.Kamma is a very important subject in Buddhism, by reading this book. 1.6.6 J.P.Vaswain, What would you like to know about Karma, (United State of America, 2015).17

In this book by reading book my intention is to point out, the law Karma has been described as the law of action- the foundation on which this Universe evolves. It is Universal law, an all-inclusive law which operates on the lives of all us.

1.6.7 Pa Auk Tawya Sayadaw, The workings of Kamma, Myanmar, 2009.18

15 Mehm Tin Mon, Kamma, The Real Creator, (Yangon, Myanmar 2007), pp. 273-274. 16 Nārada Mahā thera, Buddhism in a Nutshell, (Buddhist publication Society, Kandy, Sri lanka,1982), pp. 13-14. 17 J. P. Vaswain, What would you like to know about Karma, (Auther House, Bloomington, United State of America, 2015), pp. 21-29. 8

In this book by reading book my intention is to point out, to achieve success in this world, kamma, wisdom and effort essential. Of these three wisdom and effort are prominent, and so people recognize the importance of their roles. As kamma and its results are difficult to understand, there are people who do not believe in them. Those who claim to be non-believers are in fact performing kammic actions everyday in contradiction to their own belief.

1.7 Research Methodology

1.7.1 Research Type

This thesis is the type of documentary research which is designed to apply the qualitative methodology to analysis.

1.7.2 Data Collection

Collection data from primary sources of English translations of Majjhima Nikāya and Pāli canon in order to explore the Concept of Kamma (Action) in Cūlakammavibhaṅ Sutta about the causes and effects of kamma action as well as secondly sources of Commentaries, sub- Commentaries, out of the books written and composed by famous Buddhist scholars.

1.7.3 Data Analysis

Analyze the raw data as well as systematizing the collected data in order to give a clear the Concept of Theravāda Buddhism.

1.7.4 Conclusion and Suggestion

Conclusion and suggestion for further studies, the Concept of Kamma in Theravāda Buddhism.

18 Pa Auk Tawya Sayādaw, The workings of Kamma, (Myanmar, 2009), pp.151-155.

1.8 Advantages Expected to Obtain from the Research

1.8.1 Having understood Concept and origin of Kamma in Theravāda Buddhism

1.8.2 Having understood Practical of Kamma in Theravāda Buddhism.

1.8.3 Having understood about Kamma in Theravāda Buddhism and the application Kamma Result in Daily life.

Chapter II

The Concept and the Origin of Kamma in Theravāda Buddhism

The word Kamma is used in a Brahmanical context to refer specifically to the ritual act enjoined by Brahmanical ideology. The Buddha stated that he would interpret “act” to refer to intention, with the result that there is a shift from ritual to ethics. Whereas the performance of the ritual action of sacrifice gave an automatic result, this development in the interpretation of Kamma meant that the quality of the next life is determined by the quality of the actions.19

While this term has its roots in the Vedas of Brahmanism with its specific meaning, the concept of Karma is also central to the soteriological system of religions like Buddhism where, however, the word Kamma has come to acquire a different meaning. To understand the meaning of Kamma in Buddhism, one must first understand the meaning of this word in Brahmanism during the period of the Buddha in India.

The aim of this chapter will be show to investigate The Context and origin of Kamma in Theravā Buddhis, Brahmanism Early Buddhism. This chapter has three main point in researcher including will show which are (1) the concept of Kamma (2) The Origin of Kamma, and (3) Conclusion. The chapter will divide into section as follow.

2.1 The Concept of Kamma

19 K.R. Norman, Theravāda Buddhism and Brahmanical Hinduism: Brahmanical Terms in a Buddhist Guise,(India, Motilal Banarsidass Publish, 2009), p.197. 11

The Concept of Kamma, including will divided into section as follow: (1) The Concept of Kamma in early Buddhism and Brahmanism

(2) The Concept of Kamma in Jainism (3) The Concept of Kamma according to Six Teachers.

(I)The Concept of Early Buddhist culture aimed at obtaining the Deathless State by the extinction of the fires that are craving and attachment. The early Vedic culture aimed at kindling “the fires of male and female. We have already referred to some passages in the aitareya Brāhmanna which teach men to desire a son above everything else and never allow the line of progeny to be stopped. There is thus no correspondence or agreement between the basic views of early Brāhmaism and early Buddhism.

(II) The Concept of Kamma in Jainism, according to classical Jain doctrine, both aims can be achieved through the accumulation of good Karman gift giving, worship, etc. However, the question of the extent to which good Karman is beneficial for advancement on the path of salvation.20

(III) The Concept of Kamma according to Six Teachers, the doctrines of the six heretical teachers’ contemporary with the Buddha are of great importance in the context of the development of Buddhist thought. In the Pāli Canon one always comes across here and there passages referring to the teachings of the six heretics. Their doctrines were in sharp contrast with those of Buddhism, and they were criticized by the Buddha as well as by his disciples.

In the Pāli Tipiṭaka, the passages referring in detail to the doctrines of the six heretics can be found in the Samannaphala Sutta of the Digha- Nikāya. The six heretics mentioned by King Ajatasattu were Puran

20 Peter Flugel, jainsim and society, (India, Motilal Banarsidass Publish, 1989), pp. 98-99. 12

Kassapa, Makkhali Gosala, Ajita Kesakambala, Pakkudha Kacāyana, Nigantha Nātaputta and Sanjaya Belatthaputta.21

Before the advent of Buddhism, people did have some notion of Kamma. For instance, the term Kamma is found in Upanishads. But, when their ideas and views regarding Kamma are compared and contrasted with the law of Kamma expounded by the Buddha, it becomes clear that they did not grasp the law of properly.22

The Buddha’s teaching on Kamma has an important place in the doctrinal foundations of Buddhism. The nature of its moral efficacy is essential to Buddhist philosophy and practice. From the Buddhist standpoint, the understanding of the law of Kamma held by pre-buddhist Indian philosophies and those that were contemporary to Buddhism are either wrong of incomplete. In most of the pre-Buddhist literature, the term can be found only in the meaning of retuals and sacrificial action.23 Many philosophies contemporary to the Buddha rejected Kamma altogether. Some of them cantain the theory of Kamma, but side by side with the belief in soul and self.

According to Buddhism, the actions can be good or bed; if conditions are favorable, produce pleasant and unpleasant result respectively. However, there is no involvement of soul, self, God, or creator in this phenomenon. The nature of bearing result is inherent in Kamma itself. This Kamma is a result of attempting to abstract a philosophical doctrine from a context rich in dialectical form and soteriological significance.

The Buddha’s doctrine on Kamma has metaphysical implications, but these must be understood through textual analysis that takes into account of the context of the Buddha’s discourses. As well as the

21 Bhikkhu Bodhi, the Sāmaññaphala Sutta and commentaries, (Sri Lank 1995), pp. 45-47. 22 Gananath Obeyesekere, Kamma and Rebirth, (India,Motilal Banarsidass, 2006), pp. 130-143. 23 Peter Harvey. An introduction to Buddhism. Teachings, history and practices. (Cambridge: Cambridge University Press, 1990), pp.11-25. 13 individual dialogic processes in different discourses, equally important is the broader context of the Buddha’s situation. During the Buddha’s time, the contemporary distinctions made between ‘religious’ and ‘secular’ were barely formed.24However, it cannot be said that all Kamma must give result; and that everything that happens in the world and in this life of being is due to Kamma. The ripening of Kamma is contingent upon various cause and conditions.25

2.1.1 The Concept of Early Buddhism and Brahmanism

These then are some of the main differences between Theravada Buddhism and Brahmanism. The two traditions spread in different directions, Theravada Buddhism spreading south and Mahayana north. Because Brahmanism interpreted monastic rules more liberally than the Theravadin orders, they were able to adapt better to the colder climates of the Brahmanism. Buddhism, in its origin at least is an offshoot of Both Brahmanism and Buddhism originated in the Indian subcontinent and share a very long, but rather peculiar and uncomfortable relationship, which in many ways is comparable to that of Judaism and Christianity.26

The Buddha was born in a Hindu family, just as Christ was born in a Jewish family. Some people still argue that Buddhism was an offshoot of Brahmanism and the Buddha was a part of the Brahmanism, a view which is not acceptable to many Buddhists. It is however widely accepted that Buddhism gained popularity in India because it released the people from the oppression of tradition and orthodoxy.

The teachings of the Buddha created hope and aspiration for those who had otherwise no hope of salvation and freedom of choice in a society that was dominated by caste system, predominance of ritual form

27Dharmacarini Manishini, Kamma in context, Mahākammavibhangasutta and the Cūlakammavibhangasutta, (Somerville, Wisdom Publications, 1995), pp.10-15. 28 Gananath Obeyesekere, Kamma and Rebirth, (India, Motilal Banarsidass Publish, 2006), pp.38-39. 29 M.Jangubhai, The Comparative study between Brahmanism and Buddhism, (India, 2005), pp. 27-30. 14 of worship and the exclusive status of the privileged classes which the Vedic religion upheld as inviolable and indisputable.

The concept of Kamma existed before the Buddha and was widely practiced in that time, which is known as the pre-vedic period. The concept of Kamma in the pre-vedic period, however, differs from the Buddha’s teachings. In Veda, one was encouraged to offer one’ s actions to the Gods and as such, life was predestined. In early Buddhism, there was no concept of a central God like being. Instead, the individual was encouraged to pursue the Eightfold path, the path of righteous action that would lead to liberation.27

The early Buddhist notion of Kamma focused on the liberating potential of observing the mind and its activity with every moment. This article is a part of weekly discussion which will present glimpse of early Buddhist concept of Kamma. The concept of Kamma may have been of importance in early Buddhism. The context of early Buddhism and Brahmansim have been whether Karma already played a role in the theory of rebirth of earliest Buddhism, noting that "the Karma doctrine may have been incidental to early Buddhist soteriology.

The future of Buddhist studies in India will remain quite doubtful so long as Indian scholars continue to study Buddhism as a “heretical system” and from the “orthodox” standpoint. Buddhism should be studied from the Buddhist standpoint, and its relations with Brāhmaṇism should be studied from the historical standpoint and on scientific lines. The study of Buddhism from the view would be a study of Buddhism and with Brāhmaṇism.28

They are compilations and represent many contradictory doctrines. Buddhist impact on the older Upaniads in the following words: Evidence of Buddhist influences are not wanting in them. It is stated that after death the different parts of a person return to the different parts of Nature from

30 Journal of the International Association of Buddhist Studies, (Malysia, 1998), pp. 10-21. 32Lal Mani ,Joshi, Brahmanism, Buddhism,and HinduismAn Essay on their Origins and Interactions, Kandy , (Sri Lanka , 2008), pp. 4-5. 15 whence they came, that even his soul goes into space and that only his kamma, or effect of work, remains over. This is a clear reflection of the Buddhist doctrine.29

Buddhism is especially famous for its stern ethics and high moral ideals. The moral and spiritual ideals and Karma and Rebirth were entirely unknown to pre-Upaniadic Vedic religion or Indo-Aryan civilization, the Brāhmaṇas do not know the doctrine of transmigration have no-conception of pessimism, and therefore seek no release from the toils of life. The historic founder of Buddhism had challenged the two foundations of Vedic culture: the doctrine of sacrifices and the institution of social classes or castes. He observed a way of life and taught a doctrine which were not only unknown to the teachers and authors of Vedic texts but which continued to be resisted by the brāhmaas of Vedic tradition for centuries after the age of sākyamuni. The resistance lessened only with Saṃkara who based doctrine on Buddhist teaching and took over the monastic organisation from the Buddhist institution of monks.30

Early Buddhist culture aimed at obtaining the Deathless State by the extinction of the fires that are craving and attachment. The early Vedic culture aimed at kindling “the fires of male and female. We have already referred to some passages in the Aitareya Brāhmaa and the Taittirīya Upanad which teach men to desire a son above everything else and never allow the line of progeny to be stopped. There is thus no correspondence or agreement between the basic views of early Brāhmaism and early Buddhism.

The two religious traditions had different backgrounds in the pre- historic Vedic epoch, and in the age of the Buddha and the older Upaniads some thinkers of Brāhmaical tradition seem to have been deeply influenced by non-Bāhmaical, non-Vedic and non-Āryan thoughts and ideals. Therefore, the contrast or conflict between Brāhmaism and

29 R. E. Hume, The Thirteen Principal, (Sri lanka, 2nd edition, 1958), pp. 6– 7. 30 Lal Mani, Joshi,Brahmanism, Buddhism,and Hinduism An Essay on their Origins and Interactions, (India, Motilal Banarsidass Publish, 2008), pp. 21- 23. 16

Buddhism pointed out above is to be seen to some extent in the older Upaniads which have preserved for us the fundamental discord between the ideals of brāhmaṇas and those of sramaṇas and yatīs.

2.1.2 The Concept of Jainism

The Concept of the Jain religion Jainism arose in 7th century BC Eastern India, home to Hinduism and Buddhism. It was a time and place of religious renewal, in which several groups reacted against the formalized rituals and hierarchical organization of traditional Hinduism, desiring something new and fresh.Jains beliefs holds that 24 historical figures have lived and taught Jain truths in this age. Of these figures, called tirthankara, only the last two can be historically verified with any confidence. The 23rd tirthankara, parshvanatha, is thought to have lived in the 7th century and founded a Jain community based on renunciation of the world.31 The main virtues which Jainism wishes its followers to cultivate are ancient, they are based on principles which can be openly and rationally discussed within the framework of the Karma doctrine.

Hence the Kammas are the subtle matter surrounding the consciousness of a soul. When these two components (consciousness and karma) interact, we experience the life we know at present. Jain texts expound that seven tattvas truths or fundamentals constitute reality.32Karma in Jainism differs radically from its Hindu or Buddhist counterparts. Rather than an abstract cosmic law, it is seen as a substance, a form of subtle matter that weighs down and encases the soul.33

The Jainas themselves have forgotten this and want to believe that their religion is non-violence and nothing else. If anyone who has been philosophically trained critically thinks about this for more than one minute, it will be clear why this cannot be true. Hence I believe under the

31 Representation of Jainism and Buddhism in Indian History, (India, Motilal Banarsidass Publish, 2005), pp.51-52. 32 Their religious beliefs and practices, (2nd Edition, Routledge,2005), pp. 261-262. 33 Mardia Kanti, Rankin Aidan D. Living Jainism (UK: John Hunt Publishing Ltd. 2013), pp. 34-39. 17 canopy of karma we can improvise ourselves and can, definitely lead a more peaceful and happy life. Especially the detailed description of Karma in Jaina philosophy.34

According to classical Jain doctrine, both aims can be achieved through the accumulation of good Karman gift giving, worship, etc. However, the question of the extent to which good Kamma is beneficial for advancement on the path of salvation, which ultimately demands the destruction of both bad and good Karman, primarily through asceticism, is disputed within the tradition. Jain perspective Karman impurity cannot be transmitted to others but has to be purified or annihilated by the subject itself through one sided acts of renunciation, despite Jain popular beliefs.35

Buddhism and Jainism beyond the ancient period; in one case disappearance and in another case static nature, neither warranting further discussion. Such of Jainism and Buddhism raises a question in the minds of the reader about what happened to these traditions. It is true that Buddhism lost considerable ground in India over a period of time, and there was the so called decline. It is also fair to say that Jainism did not spread outside of India during the ancient and early modern periods.

According to the Census, there were, in fact, nearly twice as many Buddhists (6.4 million) as Jains (3.4 million) in India. Another element essential to the practices of Jainism is Karma. Jains see Karma as an egative matter that, bit by bit, covers the soul and inhibits one’s ability to reach moksha, the highest stage of purity in which one is finally released from the cycle of death and rebirth.36

The Concept of Kamma among Brahmatical, Jain and Buddhist traditions. For Brahmanism, Kamma meant work or act, and in

34Medhavi Jain, Relevance of Jain Karma Theory in Context of Self Improvement, (Ladnun, Rajasthan,2015), pp.10-13. 35 PETER Flugel,Jainism and society, (Delhi: Motilal Banarsidass Puublication,1999), p.9. 36 Tara Sethia, Representation of Jainism and Buddhism in Indian History, (India, Motilal Banarsidass Publish, 1989), pp.19-20. 18 formulation of Vedic ritual manuals ‘action’ referred to ritual and ceremonial performances so meticulously executed as to compel the gods to act in obedience to them. For Buddhists and Jainas, however, kamma referred to the acts of ordinary men and women, the sums of whose lifetime behavior determined the body in which the soul would be reborn in the process of transmigration context association with Jainism with an appeal of an eyewitness account creates a new genre of orientalism.

It denigrates and distorts Jainism at the same time for those who are not likely be very familiar with the tradition.37 Self-immolation by fire will be unacceptable to a Jaina as it violates the cardinal principle of nonviolence. Jains believe that violence in thought and speech is as bad as physical violence, so they try to control things like anger, greed, pride and jealousy.

2.1.3 The Concept of Kamma According to Six Teachers

During the time of the Buddha, there existed various ideas regarding the law of Kamma, among them, the six major ‘outside teacher’ are described in the Sāmaññaphala Sutta as follow: The doctrines of the six heretical teachers’ contemporary with the Buddha are of great importance in the context of the development of Buddhist thought. In the Pāli Canon one always comes across here and there passages referring to the teachings of the six heretics.

Their doctrines were in sharp contrast with those of Buddhism, and they were criticized by the Buddha as well as by his disciples. In the Pali, the passages referring in detail to the doctrines of the six heretics can be found in the Sāmaññaphala Sutta of the Digha-Nikāya. The six heretics mentioned by King Ajatasattu were Puran Kassapa, Makkhali Gosala,

37 Mahavira Modern, Jainism and Nonviolence, (Delhi: Motilal Banarsidass Puublication, 1999), pp. 5-6. 19

Ajita Kesakambala, Pakkudha Kacayana, Nigantha Nātaputta and Sanjaya Belatthaputta.38

(i) Purāņa Kassapa expounded the theory of non-action (akiriya). He rejected the existence of Kamma. He said: Neither evil nor the effect of evil exists; neither good nor the effect of good exists. He explained his doctrine thus: There exist on cause or condition for being to become define; they are defiled without cause or condition. There exist on cause or condition for being to become absolutely pure; they are absolutely pure without cause or condition.39

(ii) Makkhaligosāla rejected both Kamma and result (vipāka). He held the view of non-causality (ahetukavāda) or fate (niyati). According to him there exists neither cause nor effect. Regarding libeation, he expounded the theory of purity by wanding from one life to another. There exist on cause or condition for being to become define; they are defiled without cause or condition. There exist on cause or condition for being to become absolutely pure; they are absolutely pure without cause or condition.40

(iii) Ajita Kesakambala was fonder of the no effect theory (natthika vāda). Among them ‘outside teacher’ who refuse the theory of Kamma and effect, Ajita Kesakambala is a leader. He rejection the effect of action, good and action, good and bad. His view, as mentioned in Sāmaññaphala Sutta is thus:There are no alms giving, sacrifice or offering. There is neither fruit nor result of good or evil deeds.

There is neither this world nor other worlds. There is neither mother nor father, nor beings springing into existence without parents. There are in the world no recluses or Brahmins (samana-brāmana) who

38 Bhikkhu Bodhi, the Sāmaññaphala Sutta and commentaries, (Sri lank, Kandy: Buddhist Publication Society, 1985), pp. 45-47. 39Thanissaro Bhikkhu, Samaññaphala Sutta: The Fruits of the Contemplative Life, (India,1997), pp. 51-59. 40 Bhikkhu Bodhi,The Sāmaññaphala Sutta,The Discourse on the Fruits of Recluseship,The Second Sutta of the Dīgha Nikāya, (Sri lank, Kandy: Buddhist Publication Society, 1989), pp. 5-10. 20 have reached perfection on the right path and have perfect conduct and who, having realized by themselves this very world and other worlds, make their knowledge known to the public. A man is built up of the four elements', when he dies, earth returns to the aggregate of earth, water to water, fire to fire, air to air, and the senses vanish into space.

The four bearers with the bier as the fifth take his dead body away; they talk about him as far as the burning-ground, where his bones turn the colour of a pigeon's wing. The sacrifices have ashes as their end. They are fools who preach alms giving. It is an empty lie, mere idle talk, when men say there is no profit therein. Fool and wise alike, on the dissolution of the body, are cut off, annihilated, and they do not survive after death.

(iv) Pakkudha Kaccāyana held the view of non-relatedness: There are these seven substances: unmade, irreducible, without a creator, barren, stable as a mountain-peak, standing firm like a pillar that do not alter, do not change, do not interfere with one another, are incapable of causing one another pleasure, pain, or both pleasure and pain. He explained the meaning of killing thus: When one cuts off another’head with a sharp weapon, it does not mean that one killed the other. Actually the weapon enters the space of the seven bodies.41

(v) Niganha Nāraputta was probably the founder of what is called jainsm, Kamma, according to jainsm is of material nature. Jains believe that the action of mind, speech, and body produce subtle Kamma which becomes the cause of bondage. The cause of the embodiment of the soul is thought to be karmic matter; and one can attain salvation only by freeing the soul of Karma. According to Jainism, the concept of Karma and soul are inter-related to each other.

There is no killer or destroyer of life whoever cuts the head does not kill anybody but seven elements four among seven elements making space. His philosophy also like the former thinker rejects both spiritual and normal morality; they serve no any good purpose to human life at

41 Mahāvira Modern, Six Contemporary Teachers During theTime of The Buddha, Six heretical teachers, (India: Sri Aurobindo Ashram Press, 2003), p.13. 21 all.42 Therefore, Buddhism rejects them as wrong views. Still many people at that time accepted them as true.

(vi) Sañjayabellattiputta held no particular view. He was an eel- wriggler with the view of evasion. His doctrine is known as a doctrine which diverts the mind from the track. If asked, he would not say this way, neither that way, nor other way; he would not say ‘no or not no’ I do not say that it is otherwise.

Therefore, amidst the darkness of all these wrong views that shrouded the, the Buddha appearance in the world was like the sunshine that disples the darkness and enlightens the world.

2.2. The Origin of the Teaching Kamma

The original Kamma, including will show into section as follow: (1) The origin story of Kamma Related Sutta (2) The origin story of Mahākammavibhaņga Sutta (3) The origin story of Cūlakammavibhaņga Sutta (4) The origin story of Kammanidāna Sutta.

The origin of Kamma concept as preached by the Buddha. The definition of Kamma mentioned in various literature is origin Kamma. In respect of the cause of Kamma as found in the sutta Piṭaka, the Buddha aver that Ignorance or not knowing things as they truly are, is the chief cause of all Kammas. Kamma means any intentional action done through body, speech, or mind. It is the inner intention that the Buddha called Kamma, not the outward deed. So to understand Kamma properly we must examine our motives. When we do any good deeds, such as giving charity, or observing morality, if we hope for good results this will affect the result of our actions.43

42 Bhikkhu Bodhi,The Sāmaññaphala Sutta,The Discourse on the Fruits of Recluseship,The Second Sutta of the Dīgha Nikāya,(Sri Lanka, Kandy: Buddhist Publication Society, 1989), pp. 7-15. 43 Bhikkhu Bodhi; (tra) A Comaprehensive Manual of Abhidhamma the Abhidhammattha Sańgaha, (Sri Lanla, Kandy: Buddhist Publication Society, 2007), p. 247. 22

The origination of Kamma or the cause of Kamma is contact through the six senses. It begins from mind, which is a cause for bodily and verbal actions. The result of Kamma either good or bad will be kept in the Bhavanga citta. After having proper it manifests a result to the doer. The cessation of Kamma is cessation of contact. Buddhism does not teach cultivation of the good only for happiness and goodness, but teaches the cessation of both good and bad action for the cessation of all kinds of Kamma.44

According to Venerable Ledi Sayādaw, by the declaration: “All living beings are owners of their actions, heirs of their actions; they originate from their actions, are related to their actions, have their actions as their refuge, the Buddha also meant that the wholesome and unwholesome actions performed once by a being during his lifetime, may ripen even after a lapse of thousands of existences or world cycles. The wholesome Kamma that yield good results and unwholesome Kamma that yield bad results always accompany the life-continuum of a being.45

Therefore, one should always love and esteem good conduct more than one’s own life by performing meritorious actions. On the other has one should always shun evil conduct more than the danger of death and refrain from evil deeds.

2.2.1 The Original Story of Kamma Related Suttas

The Buddha explains about the origin story of Kamma in the Related many sutta, but the best of will show the Kamma five related

44 Sayādaw U Thittila, What Kamma Is Department of Religious, (Yangon, Myanmar, 1992), pp. 27-29. 45 Mahathera Ledi Sayadaw, The Manual of Right Views in the Manuals of Buddhism, (Yangon, Myanmar.1987), pp. 90-95.

23 sutta. Hence including will show Sala Saleyyaka Sutta, Mahakammavibhanga Sutta, Cūḷakammavibaṇga Sutta, Nidāna Sutta, Kammanidāna Sutta.

(I)The Buddha Sala Saleyyaka Sutta analyzes what kind of Kamma will take one to a low rebirth. The Buddha then analyzes what kind of Kamma, what are wholesome states? Wholesome states are good states of mind; happy states of mind, like non-attachment; good will instead of ill will; a tranquil mind instead of a restless mind; not jealous of others; and the like. So this kind of wholesome states of mind gives you peace, gives you a happy state.

Whereas unwholesome states of mind are states that make you agitated; make you unhappy such as greed, anger, restlessness, jealousy, and arrogance. Evil Kamma or unwholesome Kamma leads to a decrease in wholesome states or an increase in unwholesome states. You should avoid performing this kind of evil Kamma.46

(II) The Buddha discourse of the Mahākammavibhaga Sutta This celebrated sutta shows some of the complexities of kamma and the Buddha response to notions of the Kamma process as perceived by again, Brahmans, but also Samaras. The Buddha then shows how wrong views can arise from only partial understanding of truth. (1) the bad-doer who is reborn in a lower realm, (2) the bad-doer who is reborn in a happy state, (3) the doer of good who is reborn in a happy state, and (4) the doer of good who is reborn in a lower realm.47

Finally, the Buddha explains his Great Exposition of Kamma in which he shows that notions of invariability like "the evildoer goes to hell" are much too simple. The minds of people are complex and they make many different kinds of Kamma even in one lifetime, some of

46 Ñanamoli Thera, Saleyyaka Sutta: The Brahmans of Sala, (Sri lanka, Kandy: BPS, 1994), p.19. 47 Bhikkhu Ñanamoli Thera, the Majjhima Nikaya, (Sri Lanka, Kandy: BPS,1995), pp .1058-1065. 24 which may influence the last moment when Kamma is made before death, which in turn is the basis for the next life.

(III) The Buddha explains of the Kamma related Sutta in the Cūakammavibanga Sutta, a young Brahmin name Subha approached The Buddha and asked fourteen questions in all, regarding the differences that exist among people thus: long life, health, beauty, power, riches, high birth, wisdom? Or even some of these things? 48

So, the way that leads to short life makes people short-lived, the way that leads to long life makes people long-lived; the way that leads to sickness makes people sick, the way that leads to health makes people healthy; the way that leads to ugliness makes people ugly, the way that leads to beauty makes people beautiful; the way that leads to insignificance makes people insignificant, the way that leads to influence makes people influential; the way that leads to poverty makes people poor, the way that leads to riches makes people rich; the way that leads to low birth makes people low-born, the way that leads to high birth makes people high-born; the way that leads to stupidity makes people stupid, the way that leads to wisdom makes people wise.

Therefore, "Beings are owners of Kammas, heirs of Kammas, they have Kammas as their progenitor, Kammas as their kin, Kammas as their homing-place. It is Kammas that differentiate beings according to inferiority and superiority.49

(IV) The Buddha explains of the Kamma related about Nidāna Sutta, are causes of the arising of Kamma. Which three? Lobha is a source of the arising of Kamma, dosa is a source of the arising of Kamma, moha is a source of the arising of Kamma.

48 Nyanamoli Thera, Translated from the pāli, Mijjhima Nikāya. Cūlakammavibhanka Sutta: The shorter exposition of Kamma, (New York: Allworth Press, 1994), pp. 208-220. 49 Thanissaro Bhikkhu, Cūla-kammavibhanga Sutta: The Shorter Analysis of Action, ( Kandy: Buddhist Publication Society,1995), p. 325. 25

Whatever Kamma, has the nature of lobha, is born of lobha is caused by lobha, arises from lobha, that Kamma is akusala, that Kamma is blameable, that Kamma has dukkha for vipāka, that Kamma leads to the arising of Kamma, that Kamma does not lead to the cessation of Kamma.

Whatever Kamma, bhikkhus, has the nature of dosa, is born of dosa, is caused by dosa, arises from dosa, that Kamma is akusala, that Kamma is blameable, that Kamma has dukkha for vipāka, that Kamma leads to the arising of Kamma, that Kamma does not lead to the cessation of Kamma. Whatever Kamma, bhikkhus, has the nature of moha, is born of moha, is caused by moha, arises from moha, that Kamma is akusala, that Kamma is blameable, that Kamma has dukkha for vipāka, that Kamma leads to the arising of Kamma, that Kamma does not lead to the cessation of Kamma.

(V) The Buddha explains of the Kamma related about Kammanidāna Sutta. According to the Kammanidāna Sutta the ten unwholesome course of Action taking of life, stealing, sexual misconduct, false speech, divisive speech, harsh speech, frivolous speech, covetousness, ill will and wrong view—are all caused by greed, or by hate, or by delusion, and as such are sources of the karmic chain. Only when they are destroyed will the Karmic process end or suffering ends. The Kammanidāna Sutta contains the well-known simile of the seeds, that is, Kamma like seeds that sprout or do not sprout when the conditions are right.50

Therefore, Sala Saleyyaka Sutta, Mahākammavibhanga Sutta, Cūḷakammavibaṇga Sutta, Nidāna Sutta, Kammanidāna Sutta, dealing with the more complex operations of Kamma, understand the which deals with more basic aspects of Kamma, it is important here to understand here that Kamma is intention.

2.2.2 The Original Story of Mahākammavibhaṇga Sutta

50Piya Tan, Kamma Nidāna Sutta, The Discourse on the Causes of Kamma, Sri Lanka, (Kandy: Buddhist Publication Society, 2003), pp.55-59. 26

Here, The Buddha discourse of the Mahākammavibhanga Sutta This celebrated sutta shows some of the complexities of Kamma to a group of his disciples.51 He said that Kamma can be divided into four classes with reference to four types of individuals and that one should not rish into conclusions from what one sees. The discourse explains:

The Mahākammavibhaṇga Sutta opens with the wanderer Potali,putta’s misquoting two statements on the Buddha Word to the novice monk Samiddhi, whose reply further confuses the issues. When Samiddhi seeks advice from Ānanda, he suggests that they see the Buddha, who then gives his Great Analysis of Kamma based on these four types of persons:

(I)Those who live unethical lives and are reborn in the unhappy realm because they did evil actions and held wrong view prior to the death moment.

(II) Those who live unethical lives but are reborn in the happy realm because although they performed unwholesome actions but at the moment death they abided with right view.

(III) Those who live ethical lives and are reborn in the happy realm because they performed wholesome actions but at the moment death they held right view.

(IV) Those who live ethical lives and are reborn in the unhappy realm because they performed wholesome actions but at the moment death they held right view.

The Buddha then shows can arise from only partial understanding of the teaching. The Mahākammavibhanga Sutta, for example, Comparing the four examples for the working of Kamma to a fruit that may appear ripe but be unripe, appear unripe but be ripe, appear ripe and

51Nyanamoli Thera: the pāli, Mijjhima Nikāya. Mahākammavibhanka Sutta :The shorter exposition of Kamma,(Kandy: Buddhist Publication Society,1955), pp.240-251.

27 be ripe, or appear unripe and be unripe.52Following the four analytical categories of Kamma can be explained as follows:

(I) Kamma that is inoperative and appears inoperative, that is, a strong unwholesome Kamma the result of which will come before the results of weaker unwholesome Kamma. For example, a person kills living beings, and is reborn in hell: his action is inoperative because it is unwholesome, and it appears inoperative because since he is reborn there, it is the cause of his suffering state. Devadatta, for example, persuaded prince Ajātasattu to murder his own father, Bimbisāra and thrice attempted to murder the Buddha himself and once succeeded in wounding him, and caused a schism in the these last two deeds are certain to lead to rebirth in hell.53

(II) Kamma that is inoperative but appears operative, that is, a karma, whose effect is expected, but its fruition is prevented by the cultivation of karma of opposite quality at the dying moment. For example, a wholesome Kamma is followed by unwholesome death- proximate Kamma which makes the former incapable of good result immediately. For example, a person kills living beings, but he is reborn in heaven: his action is inoperative because it is unwholesome, yet it appears operative because he is reborn in heaven.54

(III) Kamma that is operative and appears operative, that is, a strong karma that ripens even before much accumulated karma of the opposite kind. For example, a wholesome karma is followed by wholesome death-proximate karma which makes the former incapable of good result immediately.

52 Bhikkhu Ñanamoli Thera, the Majjhima Nikāya, (Sri lanka, Kandy: Buddhist Publication Society,1994), pp .1058-1065. 53 Bhikkhu Nanamoli and Bhikkhu Bodhi, Middle Length Discourses of the Buddha, (Kandy: Buddhist Publication Society, 1999), pp. 1070-1080. 54 Nyanamoli Thera:, Mijjhima Nikāya. Mahākammavibhaṅka Sutta : The short exposition of Kamma, (Sri lanka, Kandy: Buddhist Publication Society,1994), pp.250-255. 28

(IV) Kamma that is operative but appears inoperative, that is, a karma, although cultivated at the dying moment, is prevented from fruiting due to the fruiting of a previous deed of a different moral quality. For example, an unwholesome karma that is followed by wholesome death-proximate karma that ripens first and is operative.

Therefore, in other words, in our lifetimes we are capable of doing both good and bad deeds. Depending in the circumstances, our Karma may fruit either here and now, or in some future state. Thus the effect of a comparatively weak deed may be superseded by the effect of a comparatively strong deed, by the accumulated effects of a series of deeds.

2.2.3 The Original Story in Cūlakammavibhaṇga Sutta

In this discourses, the Buddha explains the law of caurse and effect Kamma In the Cūlakammavibhanga Sutta, a young Brahmin named Subha approached the Buddha and asked fourteen questions in all, regarding the difference that exist amoung people thus; “ What is the reason, what is the cause, that we find amongst mankind the short-lived (appāyukā) and the long-lived (dighāyukā), the diseased (bavhābādha) and the healthy (appābādhā), the ugly (duvaņņa) and the beautiful (vanņavanta), the powerless (appēsakkā) and the powerful (mahēsakkā), the poor (appabhogā) and the rich (mahabhogā), the low-born (nicakulinā) and the high-born (ucckulinā), the ignorant (duppannkā) and the wise (pannavantkā)?

The Buddha says, all living beings have actions (Kamma) as their own, their inheritance, their congenital cause, their kinsman, their refuge. It is Kamma that differentiates beings into low and high states.” Then the Buddha explained in detail as follow: If a person destroys life, a person ill a short life. But one who is abstains from killing will be in a happy a human being one will long life. If a person is in the habit of harming others with fist or clod, he, as a result of his harmfulness, when born amongst mankind, will suffer from various diseases. But one who is not 29 in the habit of harming others, he, as a result of his harmlessness, will enjoy good health.

If a person is wrathful and turbulent, he, as a result of his anger irritability, when born amongst mankind, will become ugly. But one who is not wrathful and turbulent, will become beautiful.

If a person is jealous, stores jealousy in his heart, he, as a result of his jealousy, when born amongst mankind, will be powerless. But one who is not jealous, stores not jealousy in his heart, will be powerful.

If a person does not give anything for charity, he, as a result of his greediness, when born amongst mankind, will be poor. But one who is charitable giving, he, as a result of his generosity, will be rich.

If a person is stubborn, he, as a result of his arrogance, when born amongst mankind, will be of low-birth. But one who is not stubborn, he, as a result of his humility, will be of high-birth.

If a person does not approach the learned and the virtuous and inquire what is good and what is evil, he, as a result of his non-inquiring spirit, when born amongst mankind, will be ignorant. But one who is approach the learned and the virtuous and makes inquiries in the foregoing manner, he, as a result of his inquiring spirit, will be intelligent.

The Buddha gave these answers to Subbha’s question. From the law of Kamma, we can infer about a person's past lives. Buddha said that beings are owners of their Kamma. Kamma alone is their property; nothing else is. Kamma is a very important subject in Buddhism.55

55 Ashin Silanandabhivamsa,Volition An Introduction to the law of kamma, Dhammananda Vihāra Monastery, (Theravāda Buddhist Society of America.1979) , p. 11. 30

Therefore, from a Buddhist standpoint, our present mental, intellectual, moral and temperamental differences are mainly due to our own actions and tendencies, both past and present.56

2.2.4 The Original Story of Kammanidāna Sutta

In this discourses, the Buddha explains story of Kammanidāna Sutta may be very short but is nonetheless very profound and and important as it gives one of the most fundamental teachings on Kamma. There are three unwholesome roots of Kamma (greed, hate and delusion) and three wholesome roots (non-greed, non-hate and non-delusion). In positive terms, the three wholesome roots are renunciation lovingkindness and wisdom. However, as technical terms, non-greed, non-hatred and non-delusion should be understood not as ordinary wholesome roots of action, but in connection with karma that is neither black nor white, with neither black or white results, which leads to the destruction of Kamma.57

The Kammanidāna Sutta contains the well-known simile of the seeds, that is, Kamma are like seeds that sprout or do not sprout when the conditions are right. The Aņguttara Commentary explains the second simile by saying that the seeds here represent the wholesome Kamma and unwholesome Kamma. The man who burns the seeds is the meditator and the fire is the knowledge of the noble path. The burning of the seeds is like the destruction of the defilements on attaining path-knowledge. The reduction of the seeds to ashes is like when the five aggregates are cut off at the root.

According to the Aņguttara Commentary, the seeds here represent the wholesome and the unwholesome Kamma. The fire represents the knowledge of the noble path. The time when the person burns up the

56 Nārada Mahā thera, Buddhism in a Nutshell, Buddhist, (publication Society, Kandy, Sri lanka,1982), p.15. 57 Piya Tan, Kamma Nidāna Sutta,The Discourse on the Causes of Kamma, (Boston: Wisdom Publications, 2003), pp.50-59. 31 seeds is like when the meditator burns up the defilements with path- knowledge.58

In the Kammanidāna Sutta, most importantly, in Buddhism good and evil are personal mental states, not external realities, as is often the case in the theistic view. In the Kammanidāna Sutta, is given a soft definition, that is, in terms of the unwholesome mental states of greed, hate and delusion. They are often called the roots of the unwholesome in which sense they are radical evil, but the sense of which is in direct opposition to its namesake in theistic and demon-centred systems.

Therefore, greed is a condition for the arising of Kamma hate is a condition of the arising of Kamma; delusion is a condition of the arising of Kamma. But when greed is destroyed, there is the end of the arising of Kamma when hate is destroyed, there is the end of the arising of Kamma; when delusion is destroyed, there is the end of the arising of Kamma.

2.3. Concluding and Remarks

In this section, the resecher by lay dow a lot of things Kamma. They are (1) The Concept of Kamma (2) The Contcept of Kamma in early Buddhism (Brahmanism) (3) The Concept of Kamma in Jainism (4) The Concept of Six Teachers (5) The Origin of Kamma (6) The origin story of Kamma Related Sutta (7) The origin story of Mahākammavibhaņga Sutta (8) The origin story of Cūlakammavibhaņga Sutta (9) The origin story of Kammanidāna Sutta. This much of explanation about Kamma is somehow shared by other Context of Kamma and Origin of Kamma too, including Brahmanism and Jainism. The unique type of Kamma found only in Biddhism is the Kamma. the Theravada perspective from the suttas and it is pretty straightforward Kamma. The Buddha’s discourses on Kamma are homogeneous entity. They represent a composite response to social and cultural factors that were the context of the Buddha’s time, Overall, the Buddha’s teachings

58 Nyanaponika Thera & Bhikkhu Bodhi. Numerical Discourse of the Buddha: An anthology of Suttas, (Sri lanka, Kandy: Buddhist Publication Society, 1999), pp. 1080-1090. 32 on Kamma are an attempt to establish subtle soteriological shifts within existent notions of the cycle of Samsāra, death and rebirth, affected by Kamma.

Therefore, they are lots of stories about Kamma. They might be right. Collective Kamma, Attracting good and bad things to you by your mentality. Speculating on Kamma started at the time of the commentaries just before the Buddha’s time, and continues to this day. Outlined above is the Theravada perspective from the suttas and it is pretty straightforward Kamma.

Chapter-III

The Practical of Kamma in Theravāda Buddhism

Kamma is a central and fundamental aspect of Buddhist doctrine common to all traditions of Buddhism. The Buddhist experience and concept that encompasses this worldly ambiguity and complicity of our intentions and actions is Kamma. Kamma is, on the one hand, a crucial category for practicing Buddhists in Asia and elsewhere that helps them interpret and understand their situations and life. On the other hand, it appears as a relic of magical and metaphysical thinking to western reflections on Buddhism and its contemporary significance.59 The aim of this chapter will be show to investigate The Concept and Practice of Kamma in Theravāda Buddhism.This chapter has three main point in researcher including will show which are (1) The concept of Kamma in Theravāra Buddhism (2) Practice of Kamma (3) Conclusion. This chapter will divide into section as follow.

59 Eric.S. Nelson,Ethics, Kamma, and Sustainable Development, (Sri lanka, Kandy: Buddhist Publication Society, 1998), p. 25. 33

3.1 The Concept of Kamma in Theravāda Buddhism

The concept of Kamma in Theravāra Buddhism, including will divided into section as follow: (1) Significance of Kamma (2) The meaning of Kamma, (3) Type of Kamma.

(1) The concept of Kamma in Theravāda Buddhism, the concept of Kamma may have been importance in early Buddhism. Whether Kamma already played a role in the theory of rebirth of earliest Buddhism, noting that "the Kamma doctrine may have been incidental to early Buddhist soteriology. Originally Kamma may have been only one of several concepts connected with rebirth.

3.1.1 Significance of Kamma

Kamma is a Pali word and it covers all kinds of intentional actions, whether mental (mano kamma), verbal (vaci kamma) or physical (kāya kamma). Every action produces an effect, and the effects of our actions come back to us. Our good kamma will come back to us as blessings and lead to a good next life, while bad kamma will lead to lower forms of rebirth.60

(a) Kamma as Convince One to Do and Good Deed

Kamma can be defined: meritorious acts (kusala kamma) such as generosity, morality and meditation, which will help to attain Nibbāna, the path of liberation; demeritorious acts (akusala kamma), such as greed, hatred and delusion, which cause rebirth in hell; and neutral acts (kusala- akusala kamma) which are devoid of ethical substance. Rebirth takes place within the three realms (lokas) of the universe Arūpāloka, Rūpaloka and Kamaloka depending upon a being’s kamma.

60 Mehm Tin Mon, Kamma-The Real Creator, (Yangon, Myanmar, 2007). P.231-135. 34

Buddhists believe in reincarnation, namely that all beings go through many cycles of birth, life, death and rebirth. Death is followed by immediate rebirth in one of the 31 planes of existence as a result of each being’s previous kamma. These 31 planes of existence comprise 20 planes of supreme deities (brāhmas); 6 planes of deities (devas); the human plane (Manussa); and lastly 4 planes of deprivation or unhappiness (Apāya). The 31 planes are divided into three separate levels or realms: Arūpāloka, Rūpaloka and Kamaloka.

(b) Kamma Advocate People to Live in Planes

The Buddha discourse, the Brāhmavihāra are a pre-Buddhist concept, to which the Buddhist tradition gave its own interpretation. The Digha Nikāya asserts the Buddha to be calling the Brāhmavihāra as "that practice.61 These four Brāhmavihāra are loving-kindness, compassion, sympathetic joy, and equanimity.

The Buddha discourse, practiced and taught the Brāhmavihāra, those who understood his teaching completely were reborn in the brahma world. Those who did not understand it perfectly were variously reborn, evidently according to the degree of understanding, six worlds of the gods, from the highest to lowest. The text concludes by saying explicitly that kind of religious life could not bring people beyond rebirth in the world of Brāhma. 62

The first level, the Realm of Formlessness (Arūpaloka), consists of four planes of brahmas who have no physical body, consisting entirely of mind, but who may create a physical body if they want to be seen. They are not completely free from the fetters of suffering (dukkha), but the dukkha experienced here is much less intense than that suffered in the

61 D II p. 250. 62 D II p. 405. 35

Rūpaloka.63 These brāhmas are unable to hear the teachings of the Buddha (dhamma) and they can never become enlightened.

31. Nevasaññānāsaññāyatana bhūmi (Realm of neither perception nor non-perception) 30. Ākiñcanāyatana bhūmi (Realm of nothingness) 29.Viññānaññcāyatana bhūmi (Realm of infinite consciousness)

28. Ākāsānncāyatana bhūmi (Realm of infinite space)

The second level, the Realm of Form (Rūpaloka), is inhabited by brahmas who have a physical body but do not enjoy sensual pleasures, and it is a place of less intense dukkha. This realm consists of 16 planes inhabited by Rūpa brahmas divided into four categories according to their status of meditative absorption (jhāna). 64 These Rūpa brahmas can become enlightened if they come to know the dhamma.

Catūttha jhāna bhūmi (Fourth jhāna realm): consisting of seven planes, of which the first five are called Suddhavāsa or the heavens of purity, where only the enlightened ones at the anāgāmi (non- returner) can reborn.

27. Akaniṭṭhā bhūmi (Realm of peerless devas) 26. Sudassī bhūmi (Realm of clear-sighted devas 25.Sudassā bhūmi (Realm of beautiful devas) 24. Atappā bhūmi (Realm of serene devas) 23. Avihā bhūmi (Realm of durable devas) 22. Asanññasatta bhūmi (Realm of mindless devas) 21. Vehapphala bhūmi (Realm of very fruitful devas)

63 Pa Auk Tawya Sayādaw, The workings of Kamma, (Myanmar, 2009), p.207.

64 Bhikkhu Bodhi; A Comaprehensive Manual of Abhidhamma the Abhidhammattha Sańgaha of Ācariya Anuruddha, (Buddhist Publication Society, Kandy Sri lanka,2007), pp.103-4.

Third jhāna bhūmi (Third jhāna realm): these three planes harbour brāhma who have a body with an aura.

20. Subhakiṇṇā bhūmi (Realm of devas with radiant glory) 19. Appamāṇasubhā bhūmi (Realm of devas with unbounded glory) 18. Parittasubhā bhūmi (Realm of devas with limited glory)

Second jhāna bhūmi (Second jhāna realm): the brahmas of these three plans have a body with different degrees of lustre.

17. Ābhassarā bhūmi (Realm of devas with streaming radiance) 16. Appamāṇabhā bhūmi (Realm of devas with unbounded radiance) 15. Parittābhā bhūmi (Realm of devas with limited glory) First jhāna bhūmi (First jhāna realm): the planes of the lowest grade of Rūpa brāhma. 14. Mahābrahmā bhūmi (Realm of the great Brahma) 13. Brahmapurohita bhūmi (Realm of the Brahma’s ministers) 12. Brāhmapārisajjā bhūmi (Realm of the Brahma’s retinue)

The third level, the Realm of Desire (Kāmaloka), contains seven planes of happiness (six heavenly planes of devas and the human plane) and four planes of unhappiness.

The six heavenly planes

11. Paranimmitavassavatī bhūmi (Realm of devas who enjoy sensory pleasures created by others for them) 10. Nimmānarati bhūmi (Realm of devas who delight in creating) 9. Tusitā bhūmi (Realm of devas of happiness and contentment) 8. Yāmā bhūmi (Realm of blissful existence) 7. Tāvatimsā bhūmi (Realm of the thirty-three gods) 6. Cātumahārājikā bhūmi (Heaven of four great kings)

The plane of humans 37

5. Manussa bhūmi (human beings). Both dukkha (suffering) and sukha happiness are found here, but this plane is the most fortunate of all because it is the only sphere in which moral initiative occurs and the only one in which perfect Enlightenment can be achieved. The beings here are endowed with a measure of merit and can find protection on their own.65 They can listen to and learn all the teachings of the Buddha. Bodhisattvas prefer the human realm as it is the best plane in which to serve the world and perfect the requisites of Buddhahood.

The four planes of deprivation (Apāya)

These lowest four unhappy planes are infernal states, in which beings pay the price for akusala acts committed in their previous life. Buddhists believe that beings are born as animals on account of evil kamma. Sprits and ghosts possess deformed physical forms of varying magnitude, generally invisible to the naked eye.

4. Asura loka (demon world): the inhabitants of this plane are powerful and are opposed to devas.

3. Peta loka (world of spirits and hungry ghosts): this plane is known as the “state of woe.” People share their merits with these beings when they do good deeds. 2. Tiracchāna loka (animal world): this is not a pleasant plane as beings have to search for food and fight each other to stay alive.

1. Niraya (world of hell): this plane is below the earth, in the deepest recesses of the Southern Island. There are eight different degrees of punishment. 66 There is no happiness, only suffering, in this realm and it is the worst place to be reborn.

65 Pa Auk Tawya Sayādaw, The workings of Kamma, (Myanmar, 2009), pp 205-209. 66 Sayādaw Nandamālābhivamsa, Fundanmental Abhidhama Part I,II. (Myanmar: 2013), pp.29-35. 38

This process of birth and death continues ad infinitum until this flux is transmuted, so to say, to nibbanadhatu, the ultimate goal of Buddhists. The Pali word Nibbāna is formed of Ni and Vana. Ni is a negative particle and vana means lusting or craving. "It is called Nibbāna, in that it is a departure from the craving which is called vana, lusting." Literally, Nibbāna means non-attachment.67

Nibbāna of the Buddhists is neither a mere nothingness nor a state of annihilation, but what it is no words can adequately express. Nibbāna is a Dhamma which is "unborn, unoriginated, uncreated and unformed." Hence, it is eternal (dhuva), desirable (subha), and happy (sukha). In Nibbāna nothing is "eternalized," nor is anything "annihilated," besides suffering.68 According to the Pali text references are made to Nibbāna as saupādisesa and anupādisesa. These, in fact, are not two kinds of Nibbāna, but the one single Nibbāna, receiving its name according to the way it is experienced before and after death.

Nibbāna is a supramundane state attainable even in this present life. Buddhism does not state that this ultimate goal could be reached only in a life beyond. When Nibbāna is realized in this life with the body remaining, it is called saupādisesa nibbāna-dhātu. When an arahat attains parinibbāna, after the dissolution of his body, without any remainder of physical existence it is called anupādisesa nibbāna-dhātu.69

3.1.2 The Meaning of Kamma

The meaning of Kamma, including will divided into section as follow: (a) The meaning of Kamma in Sutta, (b) The meaning of Kamma

67 Ledi Sayādaw, Maggańga Dipani; The manual of the conctituents of the noble path. (Myanmar,1961), pp.90-105. 68 Nārada Mahā thera,Buddhism in a Nutshell, (Buddhist publication Society,Kandy, Sri lanka,1982), pp. 22-23. 69 Mehm Tin Mon, The Essence of Buddha Abhidhama, (Yangon,Myanmar: 2015.Third Edition), pp.101-105.

39 in Abhidhamma, The meaning of Kamma in Dictionaries and Encyclopdias.

The meaning of Kamma, the Pali term Kamma literally means action or doing. Any kind of volitional or intentional action whether mental, verbal or physical is regarded as kamma. It covers all that is included in the phrase: ‘thought, word or deed’. Generally speaking, all good and bad actions constitute kamma. In its ultimate sense, kamma means all moral and immoral volition (kusala- akusala cetanā). The Buddha says: Cetanāham bhikkhave kammam vadāmi, I declare, that cetanā (volition) is kamma. Having willed one acts by body, speech and thought."

According to Buddhism, all actions, though technically deeds, constitute kamma, because volition, the most important factor in determining kamma, volition, a deed is sterile; it produces no reaction of moral significance. Kamma is not fate nor is it predestination, imposed on us by some mysterious unknown power controlling our lives. It is one’s own doing that reacts on one’s own self, and so it is possible to divert the course of our Kamma to some extent. The past influences the present but does not dominate it for Kamma is both past and present deeds.

Every action produces an effect and it is a cause first and effect after wards, therefore speak of Kamma as ‘the law of cause and effect.’ Throwing a stone, for example, is an action. The stone strikes a glass window and breaks it. The break is the effect of the action of throwing, but it is not the end. The broken window is now the cause of further trouble. Some of one’s money will have to go to replace it, and one is thus unable to save the money or to buy with it what one wants for some other purpose and the effect upon one is a feeling of disappointment.70

This may make one irritable, and if one is not careful one may allow the irritability to become the cause of doing something else, which

70 Ashin Janakabhivamsa, Abhidhamma in Daily life, Mahagandayone Monastery, Amarapura Writing and reparing the scriptures. Traslate by U Ko Lay (Faculty of Patipatti International Theravāda Buddhist Monastery, Myanmar,1999), pp. 199-203. 40 is wrong and so on. There is no end to the result of action, no end to Kamma, so we should be very careful about our actions, so that their effect will be good. It is therefore necessary for to do a good, helpful action, which will return to us in good kamma and make us strong enough to start a better Kamma.71

The effects of our actions come back to us again and as long as we do our action with evil intention, the new effect come back to beat upon us and disturb us. If we are kind and keep ourselves peaceful, the returning trouble will grow weaker and weaker till they die down, and Our good kamma will come back to us in blessings.

(a) The Meaning of Kamma in Suttas

Kamma means "work" or "action. In the Buddha's teaching, it is defined more specifically as "action based on intention" or "deeds. In this discourses, the Buddha explained cause and effect Kamma, In the Cū lakammavibhanka Sutta,72 a young Brahmin, named Subha approached the Buddha and asked questions in all. The Buddha gave these answers to Subbha`s question. From the law of Kamma, we can infer about a person's past lives.

The Buddha said, beings are owners of their Kamma, heirs to Kamma, born in Kamma, bound by Kamma, have Kamma as their refuge. Kamma alone is their property; nothing else is. Kamma is a very important subject in Buddhism.73

In the Mahākammavibanga Sutta,74 Here, The Buddha discourse of the Mahākammavibhanga Sutta This celebrated sutta shows some of the complexities of Kamma to a group of his disciples. He said that Kamma can be divided into four classes with reference to four types of individuals

71 Pa Auk Tawya Sayādaw, The workings of Kamma, (Myanmar, 2009), pp. 251-259. 72 M III p.135. 73 Bhikkhu Ñanamoli Thera, the Majjhima Nikaya III, (Sri lanka, Kandy: Buddhist Publication Society, 1994), pp.1058-1065. 74 M. III.136. 41 and that one should not rish into conclusions from what one sees. The discourse explains:

(I) Those who live unethical lives and are reborn in the unhappy realm because they did evil actions and held wrong view prior to the death moment.

(II) Those who live unethical lives but are reborn in the happy realm because although they performed unwholesome actions but at the moment death they abided with right view.

(III) Those who live thical lives and are reborn in the happy realm because they performed wholesome actions but at the moment death they held right view.

(IV) Those who live ethical lives and are reborn in the unhappy realm because at the moment death they held wrong view.75

The Buddha then showed can arise from only partial understanding of the teaching. The Mahākammavibhanga Sutta, for example, Comparing the four exampled for the working of Kamma to a fruit that may appear ripe but be unripe, appear unripe but be ripe, appear ripe and be ripe, or appear unripe and be unripe.

Similarly, In the Kukkudāvati Sutta the Buddha classifies Kamma into four groups:

(I) Dark with a dark result; (II) Bright with a bright result; (III) Dark and bright with a dark and bright result; (IV) Neither dark nor bright with a neither dark nor bright result.76

75 BhikkhuÑanamoli Thera, the Majjhima Nikaya, (Kandy: Buddhist Publication Society,1955), pp .1058-1065. 76 M I p. 183. 42

The commentary explains the dark Kamma means ten unwholesome caurse of action. Dark result means black result that gives rise to woeful planes. Brights means ten wholesome caurse of action. Dar-bright means mixed. Dar-bright result means pleasant and painful result. Neither-dack-nor-bright means volition in four Magga consciousnesses that makes the end of Kamma. If the Kamma is dark it gives dark result, if it is bright it gives bright results, because of not giving both of these results they are called Neither-dack-nor-bright result.77

Dark (evil) Kamma does not give a bright (happy) result, nor does bright (beneficial) Kamma lead to dark (miserable) result. Kamma can be mixed, where an action is done with a variety of motives, some good, some evil. And that kind of Kamma also exists which gives up attachment to and interest in the other three and so leads beyond the range of Kamma.

(b) The Meaning of Kamma in Abhidhamma

The Buddha preached Paramatthasaccā in Abhidhammapitaka. Kamma which the Buddha delivered in Abhidhamma is divided into four categories.78 They are Akusalakamma: unwholesome volition, Kamāvacarakusalakamma: sentience wholesome volition, Rūpavacarakus alakamma: form sphere volition, Arūpavacarakusalakamma: formless sphere volition.

According to Abhidhamma, Kamma constitutes the twelve types of immoral consciousness, eight types of moral consciousness pertaining to the Sense-sphere (kāmāvacara), five types of moral consciousness pertaining to the realms of Forms (rūpāvacara), and four types of moral

77 Bhikkhu Nanamoli Bhikkhu Bodhi, Middle Length Discourses of the Buddha, (Kandy: Buddhist Publication Society,1955), pp.505-515. 78 Mehm Tin Mon, The Essence of Buddha Abhidhama, (Yangon,Myanmar: 2015.Third Edition), pp. 55-59. 43 consciousness pertaining to the Formless realms (arūpāvacara). The eight types of supramundane consciousness, (Lokuttara Citta) are not regarded as Kamma and Vipāka, because they tend to eradicate the roots of Kamma that condition rebirth.

In the supramundane consciousness wisdom is predominant, while in the ordinary types of consciousness volition (cetanā) is predominant. These twenty-nine types of consciousness are called Kamma because the reproductive power is inherent in them. Just as every object is accompanied by a shadow, even so every volitional activity is accompanied by its due effect. 79These types of consciousness that are experienced as inevitable consequence of good and bad thoughts are called resultant consciousness (vipāka).

The 23 types of resultant consciousness pertaining to the Sense- sphere, the five types of resultant consciousness pertaining to the realms of Form, and the four types of resultant consciousness pertaining to the Formless realms, are called vipāka or fruition of Kamma.

Here, Kamma means ‘action’ deed, work, act, job, doing.80 Buddhist doctrine refers to any intentional mental, verbal or bodily act. The Buddha says: that intention is Kamma, because having first intended one acts with body, speech or mind.81 Kamma action, deed. This word is frequently used without singular or plural distinction.82 Its usage seems to refer most frequently to that which has been done in the past minute, hour, day, month, year, decade, lifetime. This term should technically be

79 Bhikkhu Bodhi; (trs) A Comaprehensive Manual of Abhidhamma the Abhidhammattha Sańgaha, (Buddhist Publication Society, Kandy Sri lanka,2007), pp. 209-211. 80 Rhys Dvids, T. W., and William Stede, Pali-English Dictionary. (London: PTS, 1989), pp. 509-519. 81 Grandet, Pierre, Encyclopedia of Egyptology, (Oxford University, Press, 2014), P.55-60. 82Rhys Davids, T. W., and William Stede. Pali-English Dictionary. (London: PTS, 1989), pp. 201-202 44 used to refer to actions in the present sense. However, it is often used by many people to represent the effects of past actions.

Kamma is the "deed", "work", "action", or "act", and it is also the object, the intent.83 Kamma action, deed, the law of consequence with regard to action, which is the driving force behind the cycle of reincarnation or rebirth in Asian religions. According to Kamma theory, every action has a consequence which will come to fruition in either this or a future life; thus morally good acts will have positive consequences, whereas bad acts will produce negative results. Kamma is not itself ‘reward and punishment’, but the strict law producing consequence.

In Buddhism, much of the same basic sense of a law of consequence is retained, but there is no ‘self’ to be reborn. Only intentions and actions free of desire, hate, and delusion are free of karmic consequence. Kamma is neither fatalistic nor deterministic, since true insight enables one to direct the stream of continuity, or even to bring it to cessation. A good action creates good karma, as does good intent. A bad action creates bad karma, as does bad intent.

According to Kamma, performance of positive action results with the reaction of a good conditioning in one experience, whereas a negative action results in a reaction of a bad response. This may be an immediate result following the act, or a delay may delay the result into future the present life or next. station, such as a superior human being or a godlike being, while evil acts result in rebirth as a human living in less desirable circumstances, or as a lower animal. 84

3.1.3 Type of Kamma

Type of Kamma, including will divided into section as follow: (a) Two kinds of Kamma and (b) Three kinds of Kamma (c) Twelve kinds of Kamma. According to the Buddhism, there are two Type of Kamma, what

83 Jes, James D. Ryan, Encyclopedia of Hinduism, (India: Goodyear, Publishing, Company,2005), pp.90-103. 84 Grandet, Pierre, Encyclopedia of Egyptology, (Delhi Motilal Banaridass Publishers, 1997), pp. 55-60. 45 are wholesome states? Wholesome states are good states of mind; happy states of mind, like non-attachment; good will instead of ill will; a tranquil mind instead of a restless mind; not jealous of others; and the like. So this kind of wholesome states of mind gives you peace, gives you a happy state.

(a) Two kinds of Kamma

AKusala Kamma AKusala Kamma is rooted in greed (lobha), anger (dosa) and delusion (moha). Akusala kamma is also of ten kinds: three bodily actions, four verbal actions and three mental actions. Akusala means blameworthy, faulty and unwholesome actions producing detrimental results. Since these action are not wholesome, they are called evil kinds of conduct. They can lead one to be reborn in the four miserable realms. Because they serve as ways of getting to miserable realms, they are called Akusala kamma. There are ten Unwholesome Actions caused by deed, word, and mind, which produce evil Kamma. Of them three are committed by bodily-namely,

1. Killing (pānātipātā)

2. Stealing (adinnādānā), and

3. Sexual misconduct (kāmesu micchācārā).

Four are caused by word- namely,

4. Lying (musāvādā)

85 Mehm Tin Mon, Kamma-The Real Creator, (Yangon, Myanmar,2007). pp. 231-135. 46

5. Slandering (pisunavācā), 6. Harsh speech (pharusavācā), and 7 Frivolous talk (samphappalāpa vācā).

Three are committed by mind-namely,

8. covetousness (abhijjhā), 9. Ill-will (vyāpāda) and 10. False-view (micchāṭṭhi).

Kusalakamma

There are including the ten Wholesome action, Wholesome action is rooted in Non-greed (Alobha), Non-anger (Adosa) and Non-delusion (Amoha). There are ten Wholesome Actions caused by deed, word, and mind, which produce Wholesome Kamma. Kāmāvacara kusala kamma is ten kinds: three bodily actions, four verbal actions and three mental actions.

These ten actions are called ten kinds of good conduct (sucarita). Kusala means blameless wholesome action producing beneficial results. These ten good conducts can help one to be reborn in human world or celestial realms. Because they serve as ways of getting to good destinations, they are called as "Kusala kamma patha". Of the ten meritorious actions, the mental action of holding the right view, believing in kamma and its results, is the most important basic kamma.86

Therefore, wholesome means good action, good speech and good thought. Unwholesome means evil action, evil speech and evil thought. To cultivate good action, good speech and good thought means to cultivate good kamma. In the same way, to cultivate bad action, bad

86 Phramaha Thotsaporn Iddhivaro, Kamma inTheravāda Buddhism, ( Kandy: Buddhist Publication Society,1955), pp.20-25. 47 speech and bad thought means to cultivate bad Kamma (b) Three Kinds of Kamma

Three kind of Kamma, including will divide into section as follow: These are body, speech and mind. When we act physically the body serves as the instrument for volition. This is bodily Kamma. When we speak, expressing our thoughts and intentions, that is verbal Kamma, which can be performed either directly through speech or else indirectly through writing or other means of communications. When we think, plan, desire inwardly, without any outer action, that is mental Kamma manifests itself in three ways, through three "doors" of action.87

Alternatively, Kamma can be classified according to the paths which there are three. They are:

1. Bodily Kamma: intentional actions through the body.

2. Verbal Kamma: intentional actions through speech.

3. Mental Kamma: intentional actions through the mind.

Incorporating both of the classifications described above, we have altogether six kinds of Kamma: bodily, verbal and mental Kamma which is unskillful; and bodily, verbal and mental Kamma which is skillful. Another way of classifying Kamma is according to its results. In this classification there are four categories:

1. Black kamma, black result: This refers to bodily actions, verbal actions and mental actions which are harmful. Simple examples are killing, stealing, sexual infidelity, lying and drinking intoxicants.

2. White kamma, white result: These are bodily actions, verbal actions and mental actions which are not harmful, such as practicing in accordance with the ten bases for skillful action.

87 Mehm Tin Mon, Kamma-The Real Creator, (Yangon, Myanmar, 2007), pp.103-105. 48

3. Kamma that is both black and white, giving results both black and white: Bodily actions, verbal actions and mental actions which are partly harmful, partly not.

4. Kamma which is neither black nor white, with results neither black nor white, which leads to the cessation of kamma: This is the intention to transcend the three kinds of kamma mentioned above, or specifically, developing the Seven Enlightenment Factors or the Noble Eightfold Path. Of the three channels of Kamma bodily, verbal and mental is mental kamma which is considered the most important88.

Twelve kinds of Kamma, including will divided into section as follow: (1) Four kind of Kamma with Respect to function, (2) Four kinds of Kamma by Order of Ripening, (3) Four kinds of Kamma by Time of Repening.

When Kamma repins, the volitions involved in carrying out action, can perform various function. The functions can be classified into four: (1) There is Reproductive janaka Kamma, which conditions the future birth. (2) Supportive Upatthambaka Kamma that assists or maintains the results of already-existing Kamma. (3) Counteractive Upapilaka Kamma, which suppresses or modifies the result of the reproductive Kamma. (4) Destructive Upaghātaka Kamma that destroys the force of existing Kamma and substitutes its own resultants.

(1) Four Kind of Kamma with Respect to Function

(1) There is Reproductive janaka Kamma is produces the unborn, makes it manifest, it is called janaka. Janaka kamma every birth is conditioned by past good and bad Kammas that predominated at the

88 Pa Auk Tawya Sayadaw, The workings of Kamma, (Myanmar, 2009), pp.201-205.

49 moment of death. The Kamma that conditions the future birth is called Janaka Kamma.

(2) Upatthambhaka Kamma that which comes near the Janaka kamma and supports it is called Upatthambhaka Kamma.

(3) Upapilaka Kamma Obstructive or counteractive Kamma, which unlike the former, tends to weaken, interrupt and retard the fruition of Janaka kamma is called Upatthambhaka kamma.89

(4) Upaghātaka Kamma is that which can nullify the potential energy of Janaka Kamma. It is more powerful opposing Kamma of the past, which, seeking an opportunity may quite unexpectedly operate. Second one which not only cuts off the effect of the janaka kamma but also destroys the janaka kamma and produce its own effect. In other words, the person dies abruptly and is reborn in accordance with the upaghātaka-Kamma.90

As an example of the operation of the above four Kammas, the case of Devadatta may be cited. His good janaka-kamma conditioned him to be born in a royal family. His continued comforts and prosperity were due to the action of the janaka Kamma as well as the supportive Kamma. The obstructive Kamma came into play when he was excommunicated from the Samgha and subject to much humiliation.91 Then his serious immoral Kamma causing a schism in the Samgha operated as the destructive Kamma which sent him down to the avici hell.

(2) Four Kinds of Kamma by Order of Ripening

89 Nandamālābhivamsa, Fundanmental Abhidhama Part II. ( Myanmar: 2013), pp.39-40. 90 Ashin Silanandabhivamsa,Volition An Introduction to the law of kamma, Dhammananda Vihāra Monastery, (Theravāda Buddhist Society of America.1979),pp. 51-55. 91 Pa Auk Tawya Sayādaw, The workings of Kamma, (Myanmar, 2009), pp. 168-173. 50

Four kinds of Kamma by Order of Ripening, including will divided into section as follow; Weighty (Garuka-kamma), Death-proximate (Āsaṇna kamma), Habitual (Āciṇṇa Kamma), Reserve (Kaṭṭattā Kamma).

(1) Weight (Garukakamma) is that which means either weighty or serious, may be either good or bad, it produces its result in this life or in the next for certain: if good, it is purely mental as in the case of Jhāna. Otherwise, it is verbal or bodily. The five kinds of Garuka-kamma according to their gravity are: (a) Mātughātaka Matricide, (b) Pitughātaka patricid (c) Arahantaghātaka The murder of an Arahan (d) Lohituppādaka the wounding of a Buddha, (e) Samghabhedaka-the creation of schism in the Samgha.

(2) Death-proximate (Āsanna-kamma), is that which one does or remembers immediately before the dying moment.

(3) Habitual (Ācinna Kamma), is that which one habitually performs and recollects and for which one has a great liking.

(4) Reserve (Kaattā Kamma) is the ‘cumulative kamma which embraces, all that can’t be included in the above three, this is as it were the reserve fund of particular being. Moreover, which is done once and soon forgotten. Now if we have any garuka-kamma, it will produce its result when we die and condition our next life.92

If we do not have any garuka-kamma, which is often the case, then we must rely on āsanna-kamma to condition our next life. To get a good āsanna-kamma, sons and daughters or relatives and friends should arrange wholesome deeds such as offering robes to monks or listening to Dhamma-preaching for the person on his or her death-bed. The dying person should also be reminded of his past good deeds.

(3) Four Kinds of Kamma by Time of Repening

92 Mehm Tin Mon, Kamma-The Real Creator, (Yangon, Myanmar, 2007), pp.175-179. 51

Four kinds of Kamma by Time of Repening, including will divided into section as follow; (1) Immediately Effective (Diṭṭhadhammavedaniya kamma), (2) Subsequently Effective (Upapajjavedaniya-kamma), (3) Indefinitely Effect (Aparāpriya Vedaniya Kamma) (4) Defunct (Ahosi-Kamma).

(1) Immediately Effective (Diṭṭhadhammavedaniya kamma Moral and immoral action, which may produce its due effects in this very life is called Diṭṭhadhammavedaniya-kamma.

(2) Subsequently Effective (Upapajjavedaniya-kamma) Some actions, which may produce their effects in a subsequent life, are called Upapajjavedaniya-kamma.

(3) Indefinitely Effect (Aparāpriya Vedaniya-Kamma) actions, which may produce their effects in any life in the course of one’s wondering in Samsāra, are called Aparāpariya vedaniya-kamma.

(4) Defunct (Ahosi-Kamma) a seed to sprout, certain auxiliary causes such as soil, rain, etc., are required, in the same way for a Kamma to produce an effect, several auxiliary causes such as circumstances, surroundings, etc., are required, the Kamma which can’t produce its effect in this very life or any life for not auxiliary causes. It is called Ahosi- Kamma.93

Moreover, Defunct Kamma which no longer bears fruits. In studying vãthis, we notice that mahā-kusala citta or akusala citta functions seven times as javana in normal situations. The cetanā (volition) associated with the first javana is named

93 Pa Auk Tawya Sayadaw, The workings of Kamma, (Myanmar, 2009), pp.92-93. 52 diṭṭhadhammavedaniya-kamma which will produce its result in this very life. If it does not operate in this life, it becomes defunct. 94

3.2 Practice of Kamma

Practice of Kamma including will divided into three section as follow: (1) Ten Wholesome Caurses of Action (Dasa KusalaKamma pada) (2) Meritorious Deeds (Puňňa Kiriya Vatthu) (3) Threefold Training.

3.2.1 Ten Wholesome Caurses of Action (Dasa KusalaKamma pada)

There are including the ten Wholesome action, Wholesome action rooted in Non-greed (Alobha), Non-anger (Adosa) and Non-delusion (Amoha). There are ten Wholesome Actions caused by deed, word, and mind, which produce Wholesome Kamma. Of them three are committed by bodily-namely,

1. Abstaining from killing living beings ((pānātipātā-virati),

2. Abstaining from stealing(Adinnādānā-virati)

3. Abstaining from sexual misconduct (kāmesu micchācārā-virati)

Four are caused by word- namely,

4. Abstaining from false speech (musāvādā-virati)

5. Abstaining from malicious speech (pisunavācā-virati

6. Abstaining from harsh speech (pharusavācā-virati)

7. Abstaining from gossip (samphappalāpa-virati)

Three are committed by mind-namely,

94 Ashin Silanandabhivamsa,Volition An Introduction to the law of kamma, ( Dhammananda Vihāra Monastery, Theravāda Buddhist Society of America.1979), p.35. 53

8. Abstaining from coveting (anbhijjhā)

9. Abstaining from ill-will (avyāpāda-virati)

10.Possessing Right Understanding of the Dhamma (sammādiṭṭhi).

3.2.2 Meritorious Deeds (Puñña Kiriyā Vatthu)

Ten based of Meritorious Deeds (Dasa Puñña-kiriyā Vatthu) are ten meritorious acts which Buddhist practice in everyday life to reach the eternal happiness Nirvāna either lay-man or a monk. But Buddhist monks have more rules (Vinaya) to follow so that it will speed up the process.

(1) Giving (Dāna): It means giving something in Charity- Generosity the moral act of giving one’s possessions. Ultimately, it is the volition involved in giving something to other.96

(2) Morality (sīla) Virtue or precepts Keeping away from evil done through the doors of the body and speech. The precepts can be five, eight, nine, ten, 227 or 331, according to one’s ablity, commitment as well as spiritual status.

(3) Meditation (Bhāvanā) Mental Culture is meditating or contemplating on either the forty exercises for the attainment of mental

95 Mehm Tin Mon, Kamma-The Real Creator, (Yangon, Myanmar. 2007), pp. 55-57. 96 Pa Auk Tawya Sayādaw, The workings of Kamma, (Myanmar, 2009), pp.101-105. 54 tranquillit. Vipassanā or Insight meditation is an insight into the true nature of things or seeing develop and cultivate the mind.97

(4) Reverence (Apacāyana) paying respect and reverence to the Buddha, Dhamma and Sangha, to parents and other elders, to teachers and any others leading virtuous lives. Paying respect is shown by worshiping, offering flowers, or by getting up from the seat.

(5) Service (Veyāvacca) giving assistance to those worthy of respect and mentioned above, as well as to the sick, old and weak people. Serving the visitors, Keeping one’s home, school and temple clean and tidy too comes under service.98

(6) Transference of merit (Pattidāna) requesting another to share the merit or moral deeds done by a person. Conferring merit to the dead, to the Devas and all beings and wishing them to be well and happy.

(7) Rejoicing in other’s merits-sharing (Pattānumodanā) the merits offered by others and rejoicing in the same. Rejoicing in good deeds even without the knowledge of the doer comes under this. A man who rejoiced when was offered to the Buddha acquired equal merit.

(8) Listing to the Dhamma (Dhamma Sāvana) hearing the Dhamma with a pure mind for the purpose of practicing morality (sīla), concentration (samādhi) and insight (paññā).

(9) Teaching the Dhamma (Dhamma Desanā) Teaching the Dhamma out of compassion to the listeners with a pure mind, and without the impure intention of obtaining offerings, honour, praise and fame.

(10) Straightening one’s view (Diṭṭhijju Kamma): It is a type of wholesome Kamma accrued through straightening one’s view and by

97Bhikkhu Bodhi; A Comaprehensive Manual of Abhidhamma the Abhidhammattha Sańgaha of Acariya Anuruddha, (Buddhist Publication Society, Kandy Sri lanka,2007), pp. 203-205. 98 Pa Auk Tawya Sayādaw, The workings of Kamma, (Myanmar, 2009), pp.109-111. 55 goving up pernicious views. It includes adopting right view regarding the nature of Kamma, life, existence, etc.

3.2.3 Threefold Training

On coming across the Teaching of the Buddha, it is most important for everyone to cultivate the Morality (sīla), concentration (samādhi), and wisdom (paññā). One should undoubtedly possess these three virtues.99 The method is based on three practical steps, namely Morality, Concentration, and Insight or wisdom, known collectively as the Threefold Training.

The first step is morality (Sīla). Morality is simply suitable behavior, behavior that conforms with the generally accepted standards and causes no distress to other people or to oneself. It is coded in the form of five moral precepts, or eight, or ten, 227, or 337 in other ways. It is conducted by way of body and speech aimed at peace, convenience and freedom from undesirable effects at the most basic level.100 It has to do with the members of a social group and the various pieces of property essential to living.

The second aspect of the threefold training is concentration (Samādhi). This consists in constraining the mind to remain in the condition most conducive to success in whatever he wishes to achieve. Just what is concentration? No doubt most of you have always understood concentration as implying a completely tranquil mind, as steady and unmoving as a log of wood. But merely these two characteristics of being tranquil and steady are not the real meaning of Concentration.101 The basis for this statement is an utterance of the Buddha. He described the concentrated mind as fit for work in a suitable

99 Piyadassi Thera, The Threefold Division of the Noble Eightfold Path, (Sri lanka, 2010), pp.7-9. 100 Mehm Tin Mon, Kamma-The Real Creator, (Yangon, 2007), P.137-238. 101Dagfinn Aarhus Braseth, Morality, Meditation, and Wisdom: An Exploration of the Buddhist Foundation of Mindfulness, ( Kandy: Buddhist Publication Society,1955), pp.37-39. 56 condition for doing its job. Fit for work is the very best way to describe the properly concentrated mind.

The third aspect is the training in insight (paññā), the practice and drill that give rise to the full measure of right knowledge and understanding of the true nature of all things. Normally we are incapable of knowing anything at all in its true nature. Mostly we either stick to our own ideas or go along with popular opinion, so that what we see is not the truth at all.102 It is for this reason that Buddhist practice includes this training in insight, the last aspect of the threefold training, designed to give rise to full understanding of and insight into the true nature of things.

3.3. Concluding and Remarks

In this section, the resecher by lay dow a lot of things Kamma. They are (1) The Concept of Kamma in Theravāda Buddhism (a)The meaning of Kamma (a) The meaning of Kamma in Suttas (b) The meaning of Kamma in Abhidhamma (c) The meaning of Kamma in Dictionaries and Encyclopdias (2)Types of Kamma (a) Two kinds of Kamma (wholesome action, unwholesome action) (b) Three kinds of Kamma (mental action,verbal action, physical action) (c) Twelve kinds of Kamma (3 ) Significance of Kamma (a) Nibbāna (b) bhūmi (4) Practice of Kamma, (a) Ten Wholesome Caurses of Action (Dasa Kusalakamma pada) (b) Meritorious Deeds (puňňa kiriyā Vatthu) (c) Threefold Training.

Therefore, every action we do is Kamma. They produce the results by itself. Even though, they have their results for doing something with our intentional action. The more we make the doctrine of Kamma a part of our lives, the more power we gain, not only to direct our future, but to help our fellow beings more effectively. The practice of good Kamma, when fully developed, will enable us to overcome evil and limitations, and destroy all the fetters that keep us from our goal, Nibbāna.

102 Bhikkhu Bodhi, The Noble Eightfold Path The Way to the End of Suffering, (Kandy: Buddhist Publication Society,1999), pp .98-103. 57

Chapter IV

An Analysis on Kamma in Theravāda Buddhism and the Application on Kamma Result in Daily Life

The Pali term Kamma literally means action or doing. Any kind of intentional action whether mental, verbal, or physical, is regarded as Kamma. It covers all that is included in the phrase "thought, word and deed". Generally speaking, all good and bad action constitutes Kamma. In its ultimate sense Kamma means all moral and immoral volition. Kamma, 58 actions, though technically deeds, do not constitute Kamma because volition, the most important factor in determining Kamma, is absent.103 Kamma is neither fatalism nor a doctrine of predetermination. The past influences the present but does not dominate it, for Kamma is past as well as present. The past and present influence the future. The past is a background against which life goes on from moment to moment.

The aim of this chapter will be show to investigate. An Analysis is Kamma in Theravāda Buddhism. This chapter has three main point in researcher including will show which are (1) Kamma as Niyāma, (2) Cause Studies about the Kamma, (3) An Application on Kamma in Every Life. This chapter will divid into section as follow.

4.1 Kamm as Niyāma

Kamma as Niyāma, including will show into section as follow: (1) Kamma as Niyāma Acinteyya. The Buddha discourse there are five types of factors at work in the cosmos that cause things to happen, called the Five Niyāmas.

In the Pāli canon the term niyāma is often used interchangeably as niyãma. It has the more causative sense of inevitability or certainty.104

The Buddha discourse is the Sīvaka Sutta that Kamma is not the only cause of bodily suffering. The Commentaries mention the five natural orders (pañca niyāma), The five natural orders are as follows: the commentaries, natural laws are sub-divided into five groups:

1. Utuniyāma: physical inorganic order; physical law; the natural law dealing with the events in the natural world or physical environment.

2. Bījaniyāma: physical organic order; biological law; the natural law dealing with animals and plants, in particular, heredity.

103 A III.p. 415.

104 The Pali Text Society's Pali-English Dictionary, (Landon: Pts, 1989), pp. 500-509. 59

3. Cittaniyāma: psychic law; the natural law dealing with the workings of the mind and thinking.

4. Kammaniyāma: order of deed and result; the law of Kamma; moral law; the natural law dealing with human behaviour, specifically intention and the actions resulting from it.

5. Dhammaniyāma; order of the norm; the general law of cause and effect; causality and conditionality; the natural law of dealing relationship and interdependence of all things, phenomena. A further term used in Pali hat could be seen as denoting natural law is niyāma, meaning certainty, the fixed order of nature, the fact that specific determinants inevitably lead to corresponding results. Let us know take each of the above five groups one by one.105

Kamma as Niyāma order of act and result, desirable and undesirable acts produce corresponding good and bad results. As surely as water seeks its own level so does Kamma, given opportunity, produce its inevitable result, not in the form of a reward or punishment but as an innate sequence. This sequence of deed and effect is as natural and necessary as the way of the sun and the moon.106

Of these five, the physical inorganic order and the order of the norm are more or less mechanistic, though they can be controlled to some extent by human ingenuity and the power of mind. Moral law (kammaniyāma) is that by which men execute deeds, good or evil, meritorious or demeritorious. This is the principle of Kamma, or the law of action and result (kammaniyāma). It specifically refers to the process of volitional activities and explains how certain actions lead to corresponding consequences, why people are born with certain peculiarities of character, and human behavior in the context of mental construction and proliferation.107 The law of Kamma is based on the

105 A. III.415. 106Mehm Tin Mon, The Essence of Visuddhi Magga, (Yangon, Myanmar,2015), p.85. 107 Mahathera Ledi Sayadaw, The niyāma dipani, (Myanmar, 1985), pp. 98- 99. 60 axiomatic principle that all actions inevitably lead to results proportionate in nature and degree to the deed. In these texts the fivefold niyāma was introduced into commentarial discussions not to illustrate that the universe was intrinsically ethical.108

Therefore, the important point here is that Kamma Niyāma is a kind of natural law, like gravity, that operates without having to be directed by a divine intelligence. In Buddhism, Kamma is not a cosmic criminal justice system, and no supernatural force or God is directing it to reward the good and punish the wicked.109

4. 2 Kamma the Three Kinds of Wisdom and Acinteyya

The Pali term Bhāvanā maya paññā means experiential wisdom. Bhāvanā is meditation through which wisdom is cultivated. In order to understand the essence of the term Bhāvanā-maya pannā and its relevance to sensation, we first need to understand the meaning of the term paññā. 110The texts mention three types of paññā, Suta-maya paññā Cinta-maya paññā and Bhāvanā-maya paññā. Suta-maya paññā is wisdom obtained from listening to others, from being instructed by others about impermanence, suffering. It may also develop from reading sacred texts. This type of paññā is clearly dependent on an external source. Thus, Suta-maya paññā consists of learning which has been gained by listening to others such wisdom is inferred knowledge.111 This may

108Sanu Mahatthanadull Teaching Document, (IBSC, MCU,Ayuttha,2016), p.59. 109 Nārada Mahā thera,Buddhism in a Nutshell,(Buddhist publication Society,Kandy, Sri lanka,1985),p. 30.

111 Vism. 61 inspire one to tread on the path of Dhamma, but in itself cannot lead to the attainment of liberation.

Cintā-maya paññā is the wisdom obtained from one's own thinking, not just from hearing others. It is the understanding of impermanence, suffering, from what one has grasped by the means of one's own intellect. It is the process of intellectually analyzing something to see whether it is logical and rational. One may thereby become knowledgeable about the theory of Dhamma, and may be able to explain it to others.112

Bhāvanā-maya paññā is the wisdom obtained by meditation-the wisdom that comes from the direct experience of the truth. This development of insight is also called vipassanā- bhāvanā. To develop bhāvanā-maya paññā, we must experience all phenomena and understanding their true nature.The Buddha discourse that one should refrain from thinking of Kamma Vipaka since it is only subject to a Buddha, Acinteyya is a Buddhist term that is commonly as imponderable or incomprehensible.

Figure: 1

112 U Nānissara, The path of purification, II, (Myanmar, 2006), p.19-20. 62

These are the four unconjecturables that are not to be conjectured about, that would bring madness vexation to anyone who conjectured about them." Acinteyya means something in Buddhism. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. That which cannot or should not be thought, the unthinkable, incomprehensible, 63 impenetrable, that which transcends the limits of thinking and over which therefore one should not ponder.

These four unthinkables are: (1) the sphere of a Buddha (buddha-visaya), (2) of the meditative absorptions (jhāna-visaya), (3) of Kamma-result (kamma-vipāka), and (4) brooding over the world (loka-cintā), especially over an absolute first beginning of it.

The result of Kamma (Kamma vipāka) is unthinkable. We would never be able to fathom the potential range of moral conditionality and karmic consequences. Kamma is not a “knee-jerk law” of causes and effects, much less, some ordained system of rewards and punishments. It is about how we condition ourselves through our own habits, especially thinking and reacting to our own thoughts and the actions of others. Our tastes of karmic fruits or reactions to them have the range of probabilities as there are the thoughts behind our actions. 113

We would be patently superstitious if we think that Kamma alone brings us or anyone wealth, health, power, beauty, respect, or wisdom. It is how we think that makes things seems to be that way. And if we keep thinking this way, no matter how much we talk about Buddhism or think we know it, we are nothing more than empty thoughts. What we are, what others are, come from the past Kamma and present conditions. This means that we can change our Kamma for the better: we only need to work on the present conditions with a wholesome mind, and good Kamma.

Therefore, the workings of Kamma, said to be acinteyya eason for questioninor “not imaginable,” and thus there is always going to be a certain portion of the doctrine, which is left unexplained. This is another any neat causal relation between one’s present condition and

123 Bodhi bhikkhu, The Connected Discourses of the Buddha: (A New Translation of the Samyutta Nikāya, Boston: Wisdom Publications,2000), pp.95-98. 64 one’s past actions, as any relation we conjure may not take into account the intricate web of relations in the world.114

Indeed, situations in human life, even when they appear deceptively simple. This is so because the situations and their outcome mirror the still greater complexity of the mind, their inexhaustible source. The Buddha himself has said: For any single individual, the mind is a stream of ever-changing mental processes driven by the currents and cross-currents of Kamma accumulated in countless past existences.

But this complexity, already great, is increased still very much more by the fact that each individual life-stream is interwoven with many other individual life-streams through the interaction of their respective Kammas.115 So intricate is the net of kammic conditioning that the Buddha declared Kamma-result to be one of the four "unthinkables" (acinteyya) and warned against treating it as a subject of speculation.

4.3 Case Studies about the Kamma

The doctrine of Kamma action is one of the Buddha's central teachings. Kamma concerns everyone. We make it, a great deal of it, every day while we are awake. We decide whether or not to get up Kamma. Good Kamma if one gets up vigorously, bad Kamma if slothfully or grudgingly. Let's have a cup of tea, breakfast maybe some greed is involved, so bad Kamma. We sympathize with someone's sickness and give help good Kamma. We get flustered because the bus is late to take us to work bad Kamma. Once we're there perhaps we get impatient with someone, or angry with them, or threaten them worse and worse Kamma.116

But perhaps we are generous and kindly to someone there excellent Kamma. Work brings on dull mental states, then we shake ourselves out

114 A. IV. 77. 115 S. II. 22.

116 Ñanamoli Thera, The Buddha's Words on Kamma,( Kandy: Buddhist Publication Society,1955), p. 99. 65 of that listlessness and resentment bad Kamma and vigorously try to get back to mindfulness good Kamma. In the crowded bus returning home someone stamps on one's foot, one curses bad Kamma but after quick reflection one realizes no mindfulness and this is good Kamma.117

All these decisions, choices and desires are Kammas made in the mind. More Kamma is made when one talks after having decided. Still more Kamma is added if after this one acts as well. "Good" and "bad" Kamma are distinguished by the roots of the actions. Everyone wants happiness! But it too arises conditionally. Now a great producer of happiness is the making of good Kamma. What is good about it? It is rooted in non-greed (generosity, renunciation) or in non-hate (loving kindness, compassion) or finally in non-delusion (wisdom, understanding). 118The sure way to gain happiness, then, is to make good kamma, as much as possible every day.

It is only people who make a real effort to grow in Dhamma that is, to make good Kamma, who have any chance to succeed in meditation on the path to final liberation. Whatever one's goal in this life happiness here and now, a good rebirth in the future, or to end the whole birth and death process by attainment of Nibbāna, one cannot go wrong by making good Kamma. And what about those who do not believe in Kamma and its fruits? They still make it whether they believe. And they get the fruits of the Kamma they make, too. But the doing, not the believing, is the important thing. "Do good, get good, do evil, get evil."119

In the light of the Buddha's observation in that views influence Kamma this sub-section concludes with two levels of right view: mundane right view, which informs the sort of good Kamma that brings about happy results within the process of death and rebirth; and

117 M. II. 57. 118 Mehm Tin Mon, Kamma-The Real Creator, (Yangon,Myanmar, 2007), pp.115-116. 119 Ashin Janakabhivamsa, Abhidhamma in Daily life, (Mahagandayone Monastery, Amarapura Writing and reparing the scriptures. Traslate by U Ko Lay Faculty of Patipatti International Theravāda Buddhist Monastery,Myanmar ,1999), pp. 199-203. 66 transcendent right view, which informs the sort of Kamma that brings freedom from that process.

Kamma is conditioned by grasping which is due to craving. Such craving can appear only where feeling exists. Feeling is the outcome of contact between the senses and objects. Therefore, it presupposes organs of senses which cannot exist without mind and body. Where there is a mind there is consciousness. It is the result of past good and evil.120

Case Studies about the Kamma, including will divided into section as follow: (1) The story of Queen Malikā, (2) The story of Tayojana Vatthu.

4.3.1 The Story of Queen Malikā

The researcher would you like to about The story of Queen Malikā the Buddha discourse, probably referring The extraordinary story of Mallikā rising from the daughter of a gardener to become the principal queen of the kingdoms of Kasi and Kosala is truly fascinating. She held a position of honor and authority; and she was well respected. But more significant was her sound common sense, the generosity of her heart and the genuine desire to help the poor and the weak; and to bring into practice the teachings of her Master, the Buddha in whom she had enormous faith and reverence. 121She tried to bring love, understanding, kindness and amity into her domestic as well as public life.

She exerted considerable influence in moulding the king’s attitude and his policies. And, she was fairly successful in bringing about some sensible changes. Soon after she became the Queen Mallikā called upon the Master to pay her respects. During the course of the conversation she hesitantly asked the Master, why is it that one woman could be beautiful, wealthy and of great ability; another be beautiful but poor and not very able; yet another although ugly, be rich and very able; and

120 Nārada Mahā thera, Buddhism in a Nutshell, (Buddhist publication Society,Kandy, Sri lanka,1982), p.35. 121 A. VI. 52. 67 finally another be ugly, poor and possess no skills at all.122 Why do such differences occur? Is there a rationale in this world? “Why is it that some women are beautiful, wealthy and powerful, While some are beautiful but without wealth and power, And yet others ugly but wealthy and powerful, And some ugly, poor and without power?

The Buddha explained to her that all attributes and living conditions of people everywhere are dependent on their moral purity (shīla). The beauty comes forth from the gentle and forgiving nature of a person; the prosperity arises due to the generosity of the heart; and, the skill and power have their roots in never envying others but rejoicing in others’ success and always lending support to their virtues.

Very rarely do the entire three virtues manifest in a person; and when it does, that person would be beautiful, wealthy and powerful. Otherwise, whichever of these three virtues a person had cultivated would manifest, usually in varying degrees of combination with other virtues.

On listening to this discourse of the Buddha, Mallikā resolved that she would henceforth practice generosity, compassion and patience, and be happy at the success of others. She promised herself, in her heart, to be always gentle towards her subjects; to give alms to all monks, Brāhmans and the poor; and never to envy and happiness. She then took refuge in the Buddha, Dharma and Sangha and remained a faithful disciple for the rest of her life.123

Queen Mallikā practiced generosity by helping the poor, by offering alms and by building a large ebony-lined hall in her private garden Mallikaarama among the tinduka (diospyros) evergreen trees, for conducting Dhamma discussions.

Another story, one day, Mallikā went into the bathroom to wash her face, hands and feet. Her pet dog also came in; as she was bending to wash her feet, the dog tried to have sex with her, and the queen appeared

122 Daw Mya Tin, The Dhammapata: Verses and Stories, (Editorial Committee, Burme Tipitaka Association, Yangon, Myanmar, 1986), pp. 291-292. 123 A. IV. 197. 68 to be amused and somewhat pleased. The king saw this strange incident through the window from his bedroom. When the queen came in, he said angrily to the queen, "Oh, you wicked woman! What were you doing with that dog in the bathroom? Do not deny what I saw with my own eyes." The queen replied that she was only washing her face, her hands and her feet, and so was doing nothing wrong. Then she continued, "But, that room is very strange. If anyone went into that room, to one looking from this window there would appear to be two. If you do not believe me, O King, please go into that room and I will look through this window."124

From that time, the queen was full of remorse for having lied to the king and for having brazenly accused him of misbehaving with a she- goat. Thus, even when she was approaching death, she forgot to think about the great unrivalled charities she had shared with her husband and only remembered that she had been unfair to him. As a result of this, when she died she was reborn in niraya. The king intended to ask the Buddha where she was reborn. The Buddha wished to spare his feelings, and also did not want him to lose faith in the Dhamma. So he willed that this question should not be put to him, and King Pasenadi forgot to ask the Buddha.125

However, after seven days in niraya, the queen was reborn in the Tusitā deva world. On that day, the Buddha went to King Pasenadi's palace for alms-food; he indicated that he wished to rest in the coach shed where the royal carriages were kept. After offering alms-food, the king asked the Buddha where queen Mallikā was reborn and the Buddha replied, "Mallikā has been reborn in the Tusitā deva world.

Hearing this the king was very pleased, she was always thinking of doing good deeds, always thinking what to offer to the Buddha on the next day. Then the Buddha spoke in verse as follows:

124Daw Mya Tin, The Dhammapata: Verses and Stories, (Editorial Committee, Burme Tipitaka Association, Yangon, Myanmar, 1986), pp.298-299. 125 Dhp. A. II.55. 69

The much ornamented royal carriages do wear out, the body also grows old, but the Dhamma of the Virtuous does not decay. Thus, indeed, say the Virtuous among themselves. 126

4.3.2 The Story of Tayojana Vatthu

The researcher would you like to about The story of Tayojana Vatthu, in the Dhammapada showing how action bear fruit, the Buddha discourse, probably referring to result experienced in this life (diţţhadhamma vedaniya Kamma) and in the future lives: (upapajja vedaniya Kamma) and life after next life (aparāpariya vedaniya Kamma). Sow the seeds so shall you reap the fruit. Someone may ask about this point. Is one bound to reap all that one has sown in the past? We have to answer that not necessarily.

The actions of men are not absolutely irrevocable and only a few of them are so. Although it is stated in the Dhammapada not in the sky, nor in mid-ocean nor entering a mountain cave is found that place on earth, where abiding one may escape from (the consequence of) an evil deed. Yet one is not bound to pay all the arrears of past Kamma. If we have to repay all, emancipation would be impossibility. Eternal suffering would be the unfortunate result.127

One is neither the master nor the servant of this Kamma. Even the most vicious person can become the most virtuous person by his own effort. We are always becoming something and that something depends on our own actions. We may change our actions for the better or for the worse at any moment. Even the wicked person should not be despised on account of his evil nature. He should be pitied, for those who censure him may also have been in that same position at a certain stage.

The Buddha's discourse once there was a woman who had a pet dog. She used to take the dog along with her wherever she went and young boys of the city poked fun at her. She was very angry and felt so

126 Dhp. Verse. 151. 127 Daw Mya Tin, The Dhammapata: Verses and Stories, (Editorial Committee, Burme Tipitaka Association, Yangon, Myanmar, 1986), pp.291-292. 70 ashamed that she planned to kill the dog. She filled a pot with sand, tied it round the neck of the dog and threw it into the water; and the dog was drowned. On account of this evil deed that woman had suffered for a long time in niraya and in serving the remaining part of her punishment, she had been thrown into the water to drown in the last one hundred existences."

The Buddha's said, once, seven cowherds saw an iguana going into a mound and they dosed all the seven outlets of the mound with twigs and branches of trees. After closing they went away, completely forgetting the iguana that was trapped in the mound. Only after seven days, they remembered what they had done and hurriedly returned to the scene of their mischief and let out the iguana. On account of this evil deed, those seven had been imprisoned together for seven days without any food, in the last fourteen existences.128

Therefore, the Buddha spoke in verse as follows: Not in the sky, nor in the middle of the ocean, nor in the cave of a mountain, nor anywhere else, is there a place, where one may escape from the consequences of an evil deed.

4.4 An Application on Kamma Result to Daily Life

According to Buddhism Kamma explains the inequalities that exist among mankind. These inequalities are due not only to heredity, environment and nature but also to Kamma the results of our own actions. Kamma is one of the factors which are responsible for the success and the failure of our life. Kamma: Action, deed. This word is frequently used without singular or plural distinction. Its usage seems to refer most frequently to that which has been done in the past minute, hour, day, month, year, decade, or lifetime.

This term should technically be used to refer to actions in the present sense. However, it is often used by many people to represent the

128Daw Mya Tin, The Dhammapata: Verses and Stories, (Editorial Committee, Burme Tipitaka Association, Yangon, Myanmar, 1986), pp. 268-270. 71 effects of past actions. We are faced with a totally ill-balanced world. We perceive the inequalities and manifold destinies of men and the numerous grades of beings that exist in the universe. We see one born into a condition of affluence, endowed with fine mental, moral and physical qualities and another into a condition of abject poverty and wretchedness.129

Here is a man virtuous and holy, but, contrary to his expectation, ill-luck is ever ready to greet him. The wicked world runs counter to his ambitions and desires. He is poor and miserable in spite of his honest dealings and piety. There is another vicious and foolish, but accounted to be fortune's darling. He is rewarded with all forms of favors, despite his shortcomings and evil modes of life.130

There is nothing in this world that happens by blind chance or accident. To say that anything happens by chance, is no moretrue than that this book has come here of itself. Strictly speaking, nothing happens to man that he does not deserve for some reason or another. Could this variation be due to heredity and environment? One must admit that all such chemico-physical phenomena revealed by scientists, are partly instrumental, but they cannot be solely responsible for the subtle distinctions and vast differences that exist amongst individuals. 131Yet why should identical twins who are physically alike, inheriting like genes, enjoying the same privilege of upbringing, be very often temperamentally, morally and intellectually totally different?

According to Buddhism this variation is due not only to heredity, environment, "nature and nurture," but also to our own Kamma, or in other words, to the result of our own inherited past actions and our present deeds. We ourselves are responsible for our own deeds, happiness

129 Ashin Silanandabhivamsa,Volition An Introduction to the law of kamma, (Dhammananda Vihara Monastery, Theravāda Buddhist Society of America, 1979), p.33. 130Nārada Mahā thera,Buddhism in a Nutshell, (Buddhist publication Society,Kandy, Sri lanka,1982), p. 20. 131 Nanatiloka Thera, The word of the Buddha, (Buddhist Publication Society, 2011), pp.78-79. 72 and misery. We build our own hells. We create our own heavens. We are the architects of our own fate. In short we ourselves are our own Kamma.132

There are different kinds of causes, and different kinds of effects. Kamma is one kind of cause; vipāka is its corresponding effect. The important thing is to distinguish clearly between the individual cause and effect that carries over from one life to another the personal Kamma and vipaāka and other chains of cause and effect that operate through circumstances in the external world.133

4.4.1 Kamma Result for the Monks

According to the Buddhist teachings one receives the Kamma result of one's deeds in future lives as well. When speaking of Buddhism, we immediately think of monks and nuns. They are considered great disciples practicing and preserving the Buddha’s teachings. For Theravāda Buddhism, nowadays monks have the most important. In Theravāda Buddhism, monks are the most important part in the Buddha Dhamma. The presence of monks is the embodiment of the existence of Dhamma, because the Dhamma is the monk’s sole guide.

Therefore, the rules and regulations of the monastic life as given in the Pāli Canon are considered final and cannot be altered. Thus, the Bhikkhu: Must observe 227 rules, and gaining seniority according to years, as a Bhikkhu must be recognized. Buddhist religion is worldwide and temples exist in almost every country. Practicing Buddhism as a layperson will give you valuable insight into what it's like to be part of a Buddhist community,

Becoming a Buddhist monk requires daily meditation and a conscious effort to change how the mind works. When you live in an abbey, much of your day will be spent in meditation. Becoming a Buddhist monk requires daily meditation and a conscious effort to change

132 Pa Auk Tawya Sayadaw, The workings of Kamma, (Myanmar, 2009), pp. 230-237. 133 A. III. 110. 73 how the mind works. When you live in an abbey, much of your day will be spent in meditation.134

4.4.2 Kamma Result for the Nuns

As nuns, the precepts for Dhamma practice, Nuns order in Theravāda Buddhism today. There is only a kind of nuns who observe either eight precepts or ten precepts and are wearing clothes according to the regulations of Theravāda Buddhism that each country permits. Although there are Buddhist nuns in some Theravāda countries, As nuns, the precepts for Dhamma practice. Therefore, want to study and practice the Buddha’s teachings and share them with others as much as possible. We also do practical work to sustain ourselves and benefit others. Western nuns live in a variety of circumstances: sometimes in monastery or a Dhamma center and sometimes alone. In all of these situations, our day begins with prayers and meditation before breakfast.

After that, we go about our daily activities. Sometimes it can be a challenge to fit several hours of meditation practice into a busy schedule. But since meditation and prayers are what sustains us, we make strong efforts to navigate the demands made on our time. When the work at a Dhamma center is especially intense or many people need our help, it is tempting to take the time out of our practice.

4.4.3 Kamma Result for the Laity

The Buddhist laity, everyone knows of making merit. Making merit has become a duty of the laity. This was practiced by particular figures in the time of the Buddha, such as the Upāsaka Anāthapinika and the Upāsikā Visākhā.135 They used to visit monks and nuns and were ready to help in what the sangha needed. In addition, the laity in

134Ashin Janakabhivamsa, Abhidhamma in Daily life, (Mahagandayone Monastery, Myanmar ,1999), pp.75-78.

135 Daw Mya Tin, The Dhammapata: Verses and Stories, (Editorial Committee, Burme Tipitaka Association, Yangon, Myanmar, 1986), pp.77-79. 74

Theravāda Buddhism in resembles these Dhamma supporters and always present when the Sangha needs service. The most particular work they do is to preserve the Buddha Dhamma by the process of spreading it.

The important role of the laity mentioned above is the support in financial matters, to look after monks and nuns and building temples as well as monasteries and stupas. All these activities are commonly called making merit. All people are occupied with their own work all the time. They receive their earnings in accordance with their work. There are two kinds of work or action the good and the evil. Those who commit crimes are punished by means of fines, flogging, imprisonment or hanging according to the law. Those who perform good deeds earn money, property, status or power. So, people have to suffer or enjoy the consequences of good or bad Kamma everyday. Therefore, it is obvious that Kamma and its results do exist in the world.

The Four Sampatti and Vipatti

In the working of Kamma there are beneficent forces and conditions to counteract and support this self-operating law. Birth (gati) time or condition (kāla) substratum of rebirth or showing attachment to rebirth (upadhi) and effort (payoga) act as such powerful aids and hindrances to the fruition of Kamma.There are four conditions of sufficiency (sampatti), as well as four conditions of deficiency (vipatti), for all beings in samsara (their cycles of existences). In sampatti conditions kusala kamma has the opportunity to produce good results whereas in vipatti conditions akusala kamma plays a leading role in produce bad effects.

The Four Sampatti Conditions:

(a) Gati sampatti (being reborn in a good plane of existence) (b) Upadhi sampatti (having pleasant physical features) (c) Kāla sampatti (being reborn at a suitable time) (d) Payoga sampatti (having means or instruments knowledge, diligence) 75

(a) Gati Sampatti All higher planes of existence such as human world, the worlds of Deva and the worlds of Brahma are called gati sampatti. Being reborn in such abodes give opportunity to their kusala kamma to produce desirable results.136

(b) Upadhi Sampatti for beings reborn in gati sampatti (in particular the human world) it is important that they also have upadhi sampatti, pleasant features or good personality. A human being with ugly physical features may not achieve success or popularity while those with pleasant looks, though born in low class or in poverty, may receive help from others and achieve success in life.137

(c) Kalā Sampati The reign of noble, wise rulers is called kala sampati. Under the leadership of wise regents who care for the social welfare of the people, promoting their prosperity, health and education, kusala kamma results are opportune to take effect.

(d) Payoga Sampatti Payoga sampatti means the combined effect of mindfulness vigilance and knowledge. Here knowledge means harmless knowledge as well as vitakka (good reasoning). Vigilance, effort, alertness, insight, wisdom, intelligence and mindfulness all amount to payoga sampatti.

Table: 1

Sampati and Vipati Sampati Vipati

136 Ashin Janakabhivamsa, Abhidhamma in Daily life, (Mahagandayone Monastery, Traslate by U Ko Lay (pro) Faculty of Patipatti International Theravada Buddhist Monastery,Myanmar ,1999), p. 210. 137 Pa Auk Tawya Sayadaw, The workings of Kamma, (Myanmar, 2009), p.219.

1 Gati being reborn in a good being reborn in a woeful plane of existence. plane of existence. 2 Upadi having pleasant having unpleasant physical features. physical features. 3 Kāla being reborn at a being reborn at suitable time. unsuitable time. 4 Poyoga having means or having no means of instruments instruments knowledge, knowledge, diligence. diligence.

The Four Vipatti Conditions (a) Gati vipatti (being reborn in a woeful plane of existence) (b) Upadhi vipatti (having unpleasant physical features) (c) Kāla vipatti (being reborn at unsuitable time) (d) Payoga vipatti (having no means of instruments knowledge, diligence

(a)Gati vipatti means the four woeful planes of existence i.e., hell, animal kingdom, the world of hungry ghosts and the plane of demons. Being in hell and petas suffer great pain and hunger all the time. Therefore, they are constantly exposed to the bad effects of their bad Kamma. Their lives are always miserable with opportunity for all past actions to bear unwholesome fruits.138

(b) Upadhi Vipatti ugly human being, are subject to both gati vipatti and upadhi vipatti. Human beings, although in gati sampatti, if

138 Dr. Mehm Tin Mon, Kamma-The Real Creator, (Yangon, Myanmar, 2007), p.55. 77 they are ugly or deformed, they cannot enjoy the effects of their kusala. For example, Princess Pabavati, the beautiful, refused to see or speak to King Kusa, the ugly.139

(c) Kāla Vipatti The rule is incompetent wicked leaders is called kala vipati. Times of war and countrywide disorder are also called kala vipatti. At such times, akusala kamma is opportune to produce bad results. Consequent people suffer poverty and famine. Even those endowed with kusala kamma cannot enjoy their good results at such bad times. People live in catastrophe; the sick die for lack of medical care. Such are the evils of kala vipatti.140

(d) Payoga Vipatti Torpor, laziness, lack of knowledge, forgetfulness, envy, jealously, quick temper and vain pride are all Payoga-vipatti. They stand in the way of success and prosperity. In the continuum of beings, akusala kammas that are grave enough to give results have already given results although not everybody will have such grave Kammas.

But smaller evils are always present in every one, waiting to produce effects with the occurrence of Payoga-vipatti.141

4.6 Concluding Remarks

This is express Kamma in Buddhism, there was nothing to say with them. In the working of Kamma it should be understood that there are beneficent and forces to counteract and support this self-operating law. Four Sampattis are aids and four Vipattis are hindrances to the fruition of

139 Ashin Janakabhivamsa, Abhidhamma in Daily life, (Mahagandayone Monastery, Traslate by U Ko Lay (pro) Faculty of Patipatti International Theravada Buddhist Monastery,Myanmar ,1999), pp. 211-213. 140 Nanatiloka Thera, The word of the Buddha, (Buddhist Publication Society, 2011), pp.79-80. 141 Pa AukTawya Sayādaw, The workings of Kamma, (Myanmar, 2009), p. 227.

Kamma. Of these beneficent and maleficent forces, the most important is Payoga-sampatti.

In the working of Kamma Payoga-sampatti or vipatti plays a great part. Though we are neither absolutely the servants nor the master of our Kamma, it is evident from these counteractive and supportive factors that the fruition of Kamma is influenced to some by external circumstances, surroundings, personality, individual striving, and the like. It is doctrine of Kamma that give consolation, hope, reliance, and moral courage to a Buddhist. When the unexpected happens, difficulties, failures, and misfortunes confront him, the Buddhist realises that he is reaping what he has sown, and is wiping off a past debt.

Instead of resigning himself, leaving everything to Kamma, he makes a strenuous effort to pull out the weeds and sow useful seeds in their place, for the future are in his hands. This law of Kamma explains the problem of suffering, the mystery of the so-called fate and predestination of some religions, and above all the inequality of humankind. We are the architects of our own fate. We are our own creators. We are our own destroyers. We build our own heavens and our own hells.

Chapter V

Conclusion and Suggestion

5.1 Conclusion

Kamma is a fundamental doctrine in Buddhism, Kamma is a central doctrine of Buddhism, a novel discovery made by the Buddha on the day of His enlightenment. The Buddha explained and formulated this doctrine in the complete form in which we have it today. According to Buddhism, this inequality is due not only to heredity, environment, "nature and nurture", but also to Kamma. In other words, it is the result of our own past actions and our own present doings. 79

The law of Kamma places the responsibility of his or her life on the individual. He must bear the consequences of his bad actions, and enjoy the consequences of his good actions. He may alter his future life for good or bad by good or bad actions, respectively.

In this second chapter, The Buddha’s discourses on Kamma are homogeneous entity. They represent a composite response to social and cultural factors that were the context of the Buddha’s time, Overall, the Buddha’s teachings on Kamma are an attempt to establish subtle soteriological shifts within existent notions of the cycle of samsāra, death and rebirth, affected by Kamma.

They are lots of stories about Kamma. They might be right. Collective Kamma, Attracting good and bad things to you by your mentality. Speculating on Kamma started at the time of the commentaries just before the Buddha’s time, and continues to this day. Outlined above is the Theravāda perspective from the suttas and it is pretty straightforward Kamma.

In this three chapter, every action we do is Kamma. They produce the results by itself. Even though, they have their results for doing something with our intentional action. The more we make the doctrine of Kamma a part of our lives, the more power we gain, not only to direct our future, but to help our fellow beings more effectively. The practice of good Kamma, when fully developed, will enable us to overcome evil and limitations, and destroy all the fetters that keep us from our goal, Nibbana.

In this four chapter, this is express Kamma in Buddhism, there was nothing to say with them. In the working of Kamma it should be understood that there are beneficent and forces to counteract and support this self-operating law. Four Sampattis are aids and four Vipattis are hindrances to the fruition of Kamma. Of these beneficent and maleficent forces, the most important is Payoga-sampatti.

In the working of Kamma Payoga-sampatti or vipatti plays a great part. Though we are neither absolutely the servants nor the master of our 80

Kamma, it is evident from these counteractive and supportive factors that the fruition of Kamma is influenced to some by external circumstances, surroundings, personality, individual striving, and the like. It is doctrine of Kamma that give consolation, hope, reliance, and moral courage to a Buddhist. When the unexpected happens, difficulties, failures, and misfortunes confront him, the Buddhist realises that he is reaping what he has sown, and is wiping off a past debt.

5.2 Suggestion

A qualitative study on dhamma as remedy should conducted. An Analytical study of action (Kamma) in Theravāda Buddhism. Therefore, I would to suggest following filed as areas could carry on result.

(1) Analyze of Kamma with special reference to the Mahākammavibanga Sutta, Cūlakammavibanga Sutta. (2) A study of Kamma should in the Mijjhima Nikāya, Dīghanikāya, Anguttara Nikāya and Abhidhamma. (3) A study of the early canonical and commentarial explanation of Kamma. So, the researcher studies the suggested areas they will know more about Kamma in Theravāda Buddhism. 81

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Bibliography of Research Name Kula Vati Student’ ID 5901206002 Date of Birth 8. Oct.1979 Parents Name U Tin Win & Daw Khin San Yi Country Myanmar Education Sāsanadaja Dhammacriya (Myanmar) 2016 Dip (Buddhism) Sītagū Buddhist Academy, Mandalay, (Myanmar)2012 85

B.A (Buddhism ) Sītagū Buddhist Academy, Mandalay, (Myanmar) 2016 Present Studied at International Buddhist Studies Colleg (IBSC), Mahachulalongkornajavidalaya University,Thailand Contact Ph- 0633486174 Kulavatiibsc@ gmail .com